Relevant bibliographies by topics / German Catholics

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

Academic literature on the topic 'German Catholics'

Author: Grafiati
Published: 4 June 2021
Last updated: 25 July 2024

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Journal articles on the topic "German Catholics"

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Landry, Stan M. "That All May Be One? Church Unity and the German National Idea, 1866–1883." Church History 80, no. 2 (May 13, 2011): 281–301. http://dx.doi.org/10.1017/s0009640711000047.

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Despite the political unification of the German Empire in 1871, the longstanding confessional divide between German Catholics and Protestants persisted through the early Wilhelmine era. Because confessional identity and difference were pivotal to how Germans imagined a nation, the meaning of German national identity remained contested. But the formation of German national identity during this period was not neutral—confessional alterity and antagonism was used to imagine confessionally exclusive notions of German national identity. The establishment of a “kleindeutsch” German Empire under Prussian-Protestant hegemony, the anti-Catholic policies of the Kulturkampf, and the 1883 Luther anniversaries all conflated Protestantism with German national identity and facilitated the marginalization of German Catholics from early Wilhelmine society, culture, and politics. While scholars have recognized this “confessionalization of the German national idea” they have so far neglected how proponents of church unity imagined German national unity and identity. This paper examines how Ut Omnes Unum—an ecumenical group of German Catholics and Protestants—challenged the conflation of Protestantism and German national identity and instead proposed an inter-confessional notion of German national identity that was inclusive of both Catholics and Protestants.
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Atherton, Ruth. "Peter Canisius and the Development of Catholic Education in Germany, 1549–97." Studies in Church History 55 (June 2019): 145–60. http://dx.doi.org/10.1017/stc.2018.19.

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The Jesuit Peter Canisius (1521–97) became widely respected as a catechist, pedagogue and preacher who worked tirelessly on behalf of the Catholic faith. Canisius's set of three catechisms – theLarge,SmallandSmaller– were the most popular and widely available Catholic catechisms in sixteenth-century Germany: by his death, at least 357 editions had appeared, in a number of languages. Employed in Catholic schools, churches and homes across the Holy Roman Empire, his catechisms have been interpreted as a direct response to the Protestant attack on Catholicism in Germany. However, the boundaries between Catholicism and heresy were not always clear to the laity. Drawing on examples from his catechisms and his approach to the Index of Prohibited Books, this article suggests that Canisius sought to promote a policy of inclusion among his fellow Catholics in a time of conflict and uncertainty. In recognizing the distinct nature of German Catholicism, Canisius advocated a tailored educational approach to contentious doctrines and practices. Directed towards the German laity, this approach taught the lesson of compromise and acceptance among those who identified as Catholic. The article adds to existing scholarship on Jesuit education, Canisius's contribution to the development of a German religious identity, Jesuit casuistry and the dissemination of religious knowledge in German society.
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BRODIE, THOMAS. "Between ‘National Community’ and ‘Milieu’: German Catholics at War, 1939–1945." Contemporary European History 26, no. 3 (May 29, 2017): 421–40. http://dx.doi.org/10.1017/s0960777317000169.

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This article examines German Catholics’ sense of community and identity during the Second World War. It analyses how far they were able to reconcile their religious faith with support for Nazism and the German war effort and questions the extent to which Catholicism in the Rhineland and Westphalia represented either a sealed confessional subculture or a homogenising Nazified ‘national community’ (Volksgemeinschaft). The article argues that, in their pure forms, neither of these analytical paradigms accounts for the complexities of German Catholics’ attitudes during this period, which were far more contested and diverse than outlined by much existing historiography. Religious socialisation, Nazi propaganda and older nationalist traditions shaped Catholics’ mentalities during the Third Reich, creating a spectrum of opinion concerning the appropriate relationship between these influences and loyalties. At the level of lived experience, Catholics’ memberships of religious and national communities revealed themselves to be highly compatible, a tendency which in turn exerted a restraining influence on church–state conflict in wartime Germany.
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Griech-Polelle, Beth A. "The Wayward Flock: Catholic Youth in Postwar West Germany, 1945-1965." Central European History 39, no. 1 (March 2006): 176–78. http://dx.doi.org/10.1017/s0008938906400066.

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The Wayward Flock: Catholic Youth in Postwar West Germany offers readers an elegantly written analysis of German Catholic subculture, or “milieu.” Ruff examines how it once successfully operated in the mid-nineteenth century and then explores why the same strategies failed to win the continued support of young Catholics in the postwar era of the Federal Republic. Ruff modifies the standard interpretation of the 1950s as a static time in German history, examines the impact of consumer culture on the Catholic subculture, and offers his own contribution to the theories of secularization.
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Euchner, Eva-Maria, and Caroline Preidel. "Dropping the Curtain: The Religious-Secular Party Cleavage in German Morality Politics." Politics and Religion 11, no. 2 (March 8, 2018): 221–48. http://dx.doi.org/10.1017/s1755048317000694.

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AbstractThis study examines the religious-secular party cleavage in German morality politics from a new perspective by tracing politicization patterns at the individual level. It builds on the idea of issue competition and explores whether conflicts between Christian Democrats and secular parties align with the traditional denominational divide between Catholics and non-Catholics or with religiosity. By means of logistic regressions of Member of Parliaments’ politicization behavior in the German Bundestag (1998–2002) with regard to three morality policies, the study provides evidence that German politics is still structured by a conflict between Catholics and non-Catholics, whereas the influence of religiosity is secondary. If party competition is at work, non-Catholics draw attention to morality policies, while Catholics refrain from doing so. This finding contradicts research pointing to a decreasing significance of Catholicism for Christian Democracy. Moreover, the study proposes an innovative way to re-examine party cleavages at the individual level and in between elections.
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Vishivanyuk, Anna. "The Greek Catholic Church during the German Occupation of Western Ukraine (1941—1944): Relations with the Occupation Authorities and the Main Areas of Activity." ISTORIYA 13, no. 6 (116) (2022): 0. http://dx.doi.org/10.18254/s207987840021881-8.

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The article considers the position and activities of the Ukrainian Greek Catholic Church (UGCC) under the German occupation. The authors analyzed the documents by Greek Catholics, German and Soviet authorities, and tried to understand the circumstances of the relationship between the UGCC hierarchy and the occupation regime. The transformation of the position of the Greek Catholics towards the German occupation authorities was studied. The work also highlights the social and socio-political activity of the Greek Catholic clergy in Galicia during this period, church activities to support those in need. In addition, we analyzed the connection of the UGCC with the Ukrainian nationalist movement - the church, on the one hand, supported the idea of independence, on the other, condemned terror. Finally, in the article we examined how, under the conditions of the German occupation, the UGCC tried to expand the union to the East, with the support of the Vatican.
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Demel, Sabine. "Donum Vitae: An Association External to the Church? A Rebuttal from a Personal and Theological Perspective - Discussed: Religion, Law, and Democracy: Selected Writings. By Ernst-Wolfgang Böckenförde. Edited by Mirjam Künkler and Tine Stein. Translated by Thomas Dunlap. Oxford: Oxford University Press, 2020. Pp. 480. $65.00 (cloth); Oxford Scholarship Online by subscription (digital). ISBN: 9780198818632. DOI: https://doi.org/10.1093/oso/9780198818632.001.0001." Journal of Law and Religion 37, no. 3 (September 2022): 530–40. http://dx.doi.org/10.1017/jlr.2022.39.

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AbstractIn 1995, the German legislature introduced the rule that a woman who terminates her pregnancy in the first trimester, which is illegal, would not be punished if she had previously undergone a legally prescribed counseling session. The counseling session, while oriented toward the protection of unborn life, is also open-ended, respectful of the decision-making right and duty of the pregnant woman. At the request of the pope, the German bishops instructed the existing counseling centers of the Catholic welfare organizations not to issue any written certificates of such counseling, as such certificates could ultimately be used to evade punishment. In order to continue to be able to offer counseling, Catholics, among them Ernst-Wolfgang Böckenförde, founded the association Donum Vitae (Gift of Life), which continues to issue certificates when requested. For the German bishops, the association, founded by Catholics for Catholics and non-Catholics alike, is external to the church. But what precisely is Donum Vitae? What does it stand for? Why are assessments of the association divided until this day? The essay examines these questions theologically and legally.
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Heilbronner, Oded. "In Search of the (Rural) Catholic Bourgeoisie: TheBürgertumof South Germany." Central European History 29, no. 2 (June 1996): 175–200. http://dx.doi.org/10.1017/s0008938900013005.

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Theintensive involvement with the German bourgeoisie (Bürgertum) during the past decade has found scholars busy pasting labels on a social group that they sweepingly termed the “bourgeoisie.” Yet, the studies of a number of German and Anglo-American scholars have focused mainly on the urban Protestant bourgeoisie, while the rural (small towns and villages with less than 5,000 inhabitants) bourgeoisie and the Catholic bourgeoisie have received little attention. Considering the fact that rural society still comprised one of the main features of the European landscape, and that Catholics were approximately one third of the population during the second half of nineteenth-century Germany, the neglect of this group becomes even more surprising. Is it possible to write the history of the German bourgeoisie without its countryside elements (Bürgertum auf dem Lande) and without its Catholic bourgeoisie? Can so prominent a sector of German society be this casually dismissed? This article seeks to examine the issue from a number of different perspectives. Using a regional survey, it will show the existence of a Catholic bourgeois stratum in southern Germany (largely in the rural areas) and, through the presentation of a regional model, it will also attempt to sketch, albeit in broad strokes, some of the more pertinent aspects of the German Catholic bourgeoisie.
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Painter, Cassandra. "Domesticating a Mystic: Catholic Saint-Making in Weimar Germany." Central European History 51, no. 2 (June 2018): 228–48. http://dx.doi.org/10.1017/s0008938918000390.

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AbstractVeneration of Westphalian stigmatic and visionary Anna Katharina Emmerick (1774–1824) reached new heights during the Weimar Republic. German Catholics engaged in promoting her beatification cause organized a multipronged, multimedia campaign. Priests and laypersons, as well as the popular press and theological journals, all encouraged the veneration of Emmerick as “a crucified saint for a crucifiedVolk.” Memories of Napoleonic French aggression, secularization, and waning religious belief provided revanchist Weimar German Catholics with a readymade narrative of victimization. Moreover, as a poster child of the WestphalianHeimat, her pilgrimage sites offered a spiritual antidote to the “godless” modern city. Meanwhile, everyday Catholics continued a century-old, locally-based tradition of veneration that did not strictly conform to the new “official” line. Emmerick's Weimar cult, and the modern saint-making process more generally, thus provide a window onto the push and pull between clergy and laity, men and women, institutional and popular forces, in shaping lived German Catholicism in the 1920s.
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Tacchi, Francesco. "Contributo alla storia del cattolicesimo ‚integrale‘ nella Germania guglielmina." Quellen und Forschungen aus italienischen Archiven und Bibliotheken 100, no. 1 (November 25, 2020): 446–70. http://dx.doi.org/10.1515/qufiab-2020-0020.

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AbstractDuring the early years of the 20th century, attempts at dialogue with modern culture and practical collaboration with the Protestant majority in the Kaiserreich emerged in German Catholicism in order to overcome the condition of ‚inferiority‘ that characterized the Catholic population. In the context of the anti-modernist repression enacted by the Roman Curia of Pope Pius X, however, the proponents of forms of interdenominational organization, the autonomy of the laity from the ecclesiastical hierarchy, and openness towards secularized modernity more generally attracted the criticism of the so-called integralist Catholics. The latter saw a danger to the Catholic faith and to the prerogatives of the Roman Church in these developments and, ultimately, a manifestation of modernist ‚heresy‘. Among the targets of the integralist accusations were the Volksverein and the Centre Party, as well as the interdenominational Christian trade unions. The paper aims to shed light on the contents and characteristics of German Catholic integralism in the years following the encyclical Pascendi (1907): to this end, the specific case of the Cologne priest Andreas Müller (1862–1938) is examined; through dozens of letters addressed to the Nuncio of Munich and the Holy See itself, he denounced the (alleged) infiltration of Modernism in Germany.
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Dissertations / Theses on the topic "German Catholics"

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Hoffman, Aaron. "German immigrants in Dubois County, Indiana, and the temperance movement of the 1850s." Virtual Press, 1997. http://liblink.bsu.edu/uhtbin/catkey/1041886.

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In the 1850s, many of Indiana's native-born Protestant population perceived the traditions and customs of German immigrants, specifically those concerning drinking alcoholic beverages and beer, as a threat to their "American way of life." They believed that the Germans' public drinking habits and behavior were the source of social problems causing instability and disorder prevalent in many of their communities. Although these problems were caused by Indiana's rapid industrialization and urbanization, older-stock Hoosiers blamed them on the readily identifiable immigrants. During the 1850s, temperance advocates in Indiana sought to force the German immigrants to conform to native-born Anglo-American culture to solve these problems of societal order and control. The temperance movement in Indiana was a fight to impose American cultural values on immigrants. Though temperance was a powerful social and political force in Indiana in the 1850s, it could not alter the tight-knit German Catholic community of Dubois County.The numerical strength of the German community and their strong opposition to assimilation hindered the temperance movement in Dubois County. The prominent role of the local Catholic Church and the Germans' common ethnic and cultural identity were two main factors in keeping temperance out of the county. Other significant factors were the permanent nature of the Germanimmigrants' settlement, the rural isolation of the county, the domination of the local Democratic party, and the prominence of beer in the German-Americans' culture.This study is historically important for several reasons. First, the reaction of this specific community to the antebellum temperance campaign provides a more complete understanding of how German immigrants in Indiana and the Midwest dealt with the problems of assimilation. Second, by focusing on a rural area, the German reaction to the issues of assimilation and temperance can be identified and examined independent of the urban problems of industrialization, overcrowding, and unemployment. Finally, it also constitutes the only known interpretation of the Indiana temperance movement from the perspective of those it most affected: the immigrants themselves.
Department of History
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Brodie, Thomas O. "For Christ and Germany : German Catholicism and the Second World War." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:0d66efa0-28df-4b9c-a74c-a79b434bbc7a.

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This dissertation examines the roles played by Catholicism on the German Home Front during the Second World War. It analyses to what extent German Catholics supported their nation’s war effort, and how they sought to reconcile their religious convictions with Nazism and its conduct of the conflict. The thesis examines the oscillations of morale within the Catholic ‘milieu’ during the war years, and analyses its responses to German defeats from 1943 onwards. In addition to these overtly political themes, this dissertation analyses the social history of religion during this period. In order to focus its analysis on a manageable scale, this thesis focuses on the experiences and activities of Catholics from the Rhineland and Westphalia. Its concluding chapter uses its findings concerning Catholicism during the war years to revise current understandings of the formation of a conservative ‘restoration’ in West Germany after May 1945. Many existing works concerning German Catholicism during this period provide a monolithic portrayal of the confession’s internal coherence, and domination of its adherents’ political beliefs. This thesis, by contrast, argues that profound divides existed amongst German Catholics during the Second World War. Younger clergymen were frequently more sympathetic to völkisch nationalism than their older colleagues, and desired a more pro-Nazi stance from the German episcopate. The Catholic laity, moreover, was similarly often frustrated by the conservatism of episcopal Neo-Scholastic theology, and wanted sermons and pastoral letters that would endorse the German war effort in more unambiguous terms. The war years witnessed a complex negotiation of religious, political and national loyalties amongst Catholic communities, ensuring the thesis provides a nuanced picture of the confession’s place in German society during this period.
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Fenwick, Luke Peter. "Religion in the wake of 'total war' : Protestant and Catholic communities in Thuringia and Saxony-Anhalt, 1945-9." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:65aa7e61-37ce-492a-8024-c94ac5b028bc.

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By May 1945, most major German cities lay in ruins, and a largely demoralised population struggled for subsistence in many areas. National Socialist remnants, Christian faith and communist ideology met in the rubble of the Third Reich. The Protestant and Catholic Churches attempted to ‘re-Christianise’ the Volk and reverse secularisation, while the German communists sought to inspire dynamism for their socialist project in Eastern Germany. This thesis recreates the religious world of Saxony-Anhalt and Thuringia in the Soviet zone, 1945-9, and analyses ‘religio-politics’ (the interactions between the secular authorities and the Churches), the affairs of the priesthood/pastorate, and the behaviours, mentalities and emotions of ‘ordinary people’ amongst the pews. After the American withdrawal in July 1945, the Soviet authorities occupied the entirety of Thuringia and Saxony-Anhalt, and they proclaimed a ‘freedom of religion’. The realities of this policy were different in each state, and the resolution or non-resolution of local-level disputes often determined Church and State relations. At the grassroots, though, many people engaged in a latent social revolt against all forms of authority. The Churches’ hopes of ‘re-Christianisation’ in 1945 were dashed by 1949, despite a brief and ultimately superficial ‘revival’. The majority of people did not attend church services regularly, many allegedly practiced ‘immorality’, and refused to adopt ‘Christian neighbourly love’ in helping often-destitute refugees. ‘Re-Christianisation’ also did not incur comprehensive denazification or a unified pastorate, and there was even a continuation of the Third Reich Kirchenkampf in some areas. Christian ideas of guilt for a popular turning from God, much less for Nazism and its crimes, rarely resonated amongst the population and some sections of the pastorate. This mentality encapsulated the popular rejection of authority, whether spiritual or political, that endured up to and beyond the foundation of the German Democratic Republic in October 1949.
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Scholz, Stephan. "Der deutsche Katholizismus und Polen : (1830-1849) : Identitätsbildung zwischen konfessioneller Solidarität und antirevolutionärer Abgrenzung /." Osnabrück : Fibre-Verl, 2005. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=013129556&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Ehret, Ulrike Carmen. "Catholics and antisemitism in Germany and England, 1918-1939." Thesis, King's College London (University of London), 2006. https://kclpure.kcl.ac.uk/portal/en/theses/catholics-and-antisemitism-in-germany-and-england-19181939(0e1851e5-c95b-4fb1-9897-48d8a44933fb).html.

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Pickel, Gert, Yvonne Jaeckel, and Alexander Yendell. "Glauben feiern, Spaß haben und über Politik diskutieren – der Katholikentag und seine Facetten." Universitätsbibliothek Leipzig, 2016. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-202821.

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Mehr als 50.000 Besucher kamen 2014 zum Deutschen Katholikentag in Regensburg. Die Großveranstaltung ist dabei nicht nur eine religiöse Veranstaltung für Katholiken, sie hat auch einen starken gesellschaftspolitischen Bezug und ist offen für Andersgläubige und Nichtgläubige. Vor diesem Hintergrund stellt sich die Frage, was dessen Attraktivität ausmacht. Welche sozialen Gruppen zieht der Katholikentag an? Aus welchen Gründen besuchen die Teilnehmerinnen und Teilnehmer ihn? Sind die Besucher religiös, eher politisch motiviert oder beides? Ist der Katholikentag insbesondere für junge und vielleicht gar nicht so besonders religiöse Menschen ein Spaßevent? Verliert der Katholikentag deshalb seinen traditionellen Charakter? Auf Grundlage einer religionssoziologischen Befragung zum 99. Deutschen Katholikentag in Regensburg werden Aussagen über die Besuchsmotive, die Wünsche bezüglich der Ausgestaltung des Katholikentags, die religiöse Praxis seiner Teilnehmer, deren freiwilliges kirchliches und außerkirchliches Engagement sowie über die soziale Herkunft der Besucher gemacht. Damit liegt ein einmaliges empirisches Material vor, welches die Debatten um religiöse Pluralisierung, Säkularisierung und Individualisierung anreichert.
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Lees, James Christopher. "Clemens Wenzeslaus, German Catholicism, and the French Revolution, 1768-1792." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.608113.

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Slosar, John Roy. "The response of the German bishops to the Reichskonkordat." PDXScholar, 1985. https://pdxscholar.library.pdx.edu/open_access_etds/3543.

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This thesis focuses on the reaction of the German bishops to the Reichskonkordat, which was negotiated between the Vatican and the German government from April 10, 1933 to September 10, 1933. The paper attempts to show that the views of the episcopate were their own and did not always correspond to those of the Vatican. While secondary sources offer an important supplement, the account relies mostly on published documents. In particular, the Catholic Church documents compiled from the Reichskonkordat negotiations and the correspondence of the German bishops during the year 1933 were used most extensively.
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Scheidgen, Hermann-Josef. "Der deutsche Katholizismus in der Revolution von 1848/49." Köln [u.a.] : Böhlau, 2008. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=017005796&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Roethler, Jeremy S. "Germany's Catholic fraternities and the Weimar Republic /." Thesis, Connect to this title online; UW restricted, 2007. http://hdl.handle.net/1773/10372.

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Books on the topic "German Catholics"

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Fild, Horst Alfred. Zwischen Odessa und Kasachstan: Aspekte zum Weg der deutschen evangelischen und katholischen Gemeinden in der Ukraine : Beiträge zur Geschichte des Christentums unter den Russlanddeutschen : Vorlesungen am Predigerseminar der Deutsch-Evangelisch-Lutherischen Kirche in der Ukraine innerhalb der Deutschen Evangelisch-Lutherischen Kirche in Russland und anderen Staaten (ELKRAS), Odessa 1994. 2nd ed. Erlangen: Specht-Verlag, 1996.

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Krieg, Robert Anthony. Karl Adam: Catholicism in German culture. Notre Dame: University of Notre Dame Press, 1992.

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Ḳatolim amitiyim ṿe-Germanim ṭovim: Ha-Germanim ha-Ḳatolim ṿe-Erets Yiśraʾel, 1838-1910. Yerushalayim: ha-Merkaz le-hisṭoryah Germanit ʻa. sh. R. Ḳebner, ha-Universiṭah ha-ʻIvrit bi-Yerushalayim ʻal yede Hotsaʾat sefarim ʻa. sh. Y.L. Magnes, ha-Universiṭah ha-ʻIvrit, 2005.

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Renk, Valquíria Elita. A educação dos imigrantes alemães católicos em Curitiba. Curitiba: Champagnat, 2004.

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German Catholics and Hitler's wars: A study in social control. Notre Dame, Ind: University of Notre Dame Press, 1989.

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Śmigiel, Kazimierz. Die statistischen Erhebungen über die deutschen Katholiken in den Bistümern Polens, 1928 und 1936. Marburg/Lahn: J.G. Herder-Institut, 1992.

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Arthur Preuss, journalist and voice of German and conservative Catholics in America, 1871-1934. New York: Peter Lang, 1998.

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Holzem, Andreas. Kirchenreform und Sektenstiftung: Deutschkatholiken, Reformkatholiken und Ultramontane am Oberrhein (1844-1866). Paderborn: F. Schöningh, 1994.

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Moll, Helmut. Witness for Christ: A German 20th century martyrology. 2nd ed. Fargo, N.D: Germans from Russia Heritage Collection, North Dakota State University Libraries, 2003.

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Moll, Helmut. Witness for Christ: A German 20th century martyrology. 2nd ed. Fargo, N.D: Germans from Russia Heritage Collection, North Dakota State University Libraries, 2003.

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Book chapters on the topic "German Catholics"

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Donahue, William Collins. "»Against Catholics«: Kristallnacht and its Aftermath in the U.S. Catholic Press." In andererseits - Yearbook of Transatlantic German Studies, 21–34. Bielefeld, Germany: transcript Verlag, 2024. http://dx.doi.org/10.14361/9783839469811-003.

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Rahden, Till van. "CHAPTER II. Situational Ethnicity versus Milieu Identity: Jews and Catholics in Imperial Germany." In German Jewry, edited by Nils Roemer, 45–74. Boston, USA: Academic Studies Press, 2019. http://dx.doi.org/10.1515/9781618110497-004.

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Smith, Helmut Walser. "The Structure of German National Consciousness: Protestants, Catholics and Jews, 1871." In Germany's Two Unifications, 172–84. London: Palgrave Macmillan UK, 2005. http://dx.doi.org/10.1057/9780230518520_10.

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Guzowski, Piotr. "Eastward Migration in European History: The Interplay of Economic and Environmental Opportunities." In Perspectives on Public Policy in Societal-Environmental Crises, 325–32. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-94137-6_21.

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AbstractDuring the preindustrial era one of the major migration waves headed eastward to Eastern Europe, where scores of migrants, in their pursuit of happiness, hoped to fulfil their dreams, have their own farm or set up a company, achieve a higher social status, and benefit from religious freedom and tolerance. The first wave of migration was connected with German colonization and the establishment of settlements following the German law. The alluringly large expanses of “pristine” land, together with tax privileges and the prospects of relative autonomy, attracted scores of bold, enterprising and hard-working settlers to relocate to the East. Most of them were peasants and townsfolk from the German states and the Netherlands, but there were also Jews escaping discrimination in Western Europe as well as West-European Protestants and Catholics attracted by religious tolerance in the East. Prospects of freedom and economic success encouraged them all to choose Poland and the Polish-Lithuanian Commonwealth as their second homeland.
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García Portilla, Jason. "Institutions, Corruption/Prosperity, and Religion (A), (B), (D), (1), (3), (6)." In “Ye Shall Know Them by Their Fruits”, 77–123. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-78498-0_8.

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AbstractThis chapter characterises the relations between religion, institutions, and the transparency–prosperity nexus. It explains how economic prosperity, democracy, and transparency are part of a feedback loop that constitutes a single phenomenon. More importantly, this chapter deepens the institutional analysis by concentrating on the particular historical influence of religion on the different legal traditions in Europe and the Americas. It is the cornerstone of Part 3 and, as such, of the entire book.The Reformation brought forth a wide range of modern institutions. Among these, education and democracy are the most crucial ones for ensuring prosperity/transparency outcomes. Likewise, Protestantism has impacted the secularisation of the state in Protestant countries (and also in Roman Catholics, albeit to a lesser, more indirect extent). Protestantism fosters horizontal power relations and secular-rational attitudes towards authority. Thus, such egalitarian and secular attitudes are linked to greater transparency and prosperity.The Lutheran German Revolution formed the basis of the various later Protestant, dissenting revolutions and legal traditions (i.e. British and American). Some of its concepts (e.g. separation of state functions from the church; state-sponsored education) permeate all modern legal systems to this day and ended the monopoly of Roman canon law.Regardless of the advances made by Roman Catholicism in the Second Vatican Council (Vatican II: 1962–1965), corporatist ideologies remain prevalent, mostly in Latin America. But while Roman Catholic discourse has shifted, the institutional inertia persists and maintains the hierarchical status quo and longstanding feudal structures.
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Van Rahden, Till. "11. Families beyond Patriarchy: Visions of Gender Equality and Childrearing among German Catholics in an Age of Revolution." In The Sixties and Beyond, 270–93. Toronto: University of Toronto Press, 2012. http://dx.doi.org/10.3138/9781442661561-013.

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Myers, Perry. "Buddhism’s Catholic and Protestant Detractors." In German Visions of India, 1871–1918, 113–46. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137316929_5.

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Michael, Robert. "Germany and Austria-Hungary." In A History of Catholic Antisemitism, 101–18. New York: Palgrave Macmillan US, 2008. http://dx.doi.org/10.1057/9780230611177_8.

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Bryce, Benjamin. "Transatlantic Religion and the Boundaries of Community." In To Belong in Buenos Aires. Stanford University Press, 2018. http://dx.doi.org/10.11126/stanford/9781503601536.003.0006.

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This chapter argues that denominational identities influenced how German-speaking Lutherans and Catholics in Argentina understood the boundaries of community and their sense of belonging in Argentine society. It charts the efforts of Lutheran and Catholic organizations in Germany to promote German-language religion in Buenos Aires and the Río de la Plata region, and it examines how these transatlantic ties helped shape some of the core German-language institutions of Argentina. German speakers maintained relations with various religious organizations in Imperial and Weimar Germany, but they drew selectively on this support to foster both religious and linguistic pluralism in Argentina. Ultimately, support from Germany came with few strings attached, and it gave German-speaking Lutherans and Catholics access to German-speaking pastors and priests, as well as extra financial resources.
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Böckenförde, Ernst-Wolfgang, Mirjam Künkler, and Tine Stein. "German Catholicism in 1933." In Religion, Law, and Democracy, 77–104. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198818632.003.0004.

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Böckenförde examines here why almost the entire leadership of organized Catholicism in Germany, that is both of the Church organization and Catholic societal associations, became complicitous in and sometimes actively helped Hitler amend the constitution and dismantle the democratic state. Böckenförde identifies three main reasons for this sudden transformation: the legacy of the Prussian Culture War (Kulturkampf), the dominance of natural law in Catholic thought, and the inherent anti-liberalism of the Catholic magisterium. Since the Kulturkampf, Catholic citizens felt alienated from the state, chose to withdraw into “inner emigration” and rallied around matters of personal faith, issues internal to the Church, and questions of religious schooling, each of which had a strong connection to natural law and—although specifically Catholic concerns—were equated in their minds with the public good. The Concordat between the Vatican and the Nazi regime in July 1933 promised the Catholic leadership the possibility of achieving the kind of autonomy they had sought for decades, in exchange for officially accepting the new Nazi order. As Böckenförde dryly diagnoses, in the minds of Catholic leaders the preservation of the democratic order carried no weight by comparison. Additionally, leading Catholics attached great hopes to the new Reich, expecting that it would revive the old Christian-Catholic, anti-enlightenment and ‘organic’ alternative to the modern, individualist, and secular state. Written in 1961, the article was the first in-depth historiographic study of Catholic complicity in the rise of the Nazi regime and caused a lasting public controversy, which ultimately vindicated Böckenförde’s account.
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Conference papers on the topic "German Catholics"

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Mithans, Gašper. "Conversions in interwar Slovenia and the question of (dis)loyalty." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_01.

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Conversions, particularly those deemed as apostasies, were scrutinized by the dominant majority religions and often characterized as “aberrant” phenomena posing threats to national unity. This discourse had also spread to politics and manifested itself in oppressive measures, particularly against proselytization by religious minorities, and fuelled mistrust of converts within religious communities. However, the rhetoric of national/ethnic loyalty was also exploited by the propaganda of liberal politicians who favoured conversions from Catholicism to Serbian Orthodoxy as a means of adopting an imagined Yugoslav national identity. Similarly, some Slovenian Catholics from the border region of Venezia Giulia (slo. Julijska Krajina), annexed by Italy in 1920, turned to Orthodoxy to protest against the Holy See’s perceived indifference to the fascist policy of forced assimilation, which culminated in the forced resignation of bishops who sympathized with the Slovenian and Croatian minorities. The main ideologue of Slovenian political Catholicism, Anton Mahnič, claimed in the late 19th century that “only a convinced Catholic can be a true Slovenian”, thus marginalizing followers of non-Catholic religions, liberals and non-religious alike. Conversely, the Lutherans of the German minority on Slovenian territory contended that “to be a German means to be a Lutheran” and actively recruited German Catholics to strengthen their ranks and consolidate themselves as a singular national and religious entity. Another facet of the perceived foreignness of faiths other than Roman Catholicism among Slovenians is reflected in reconversions to Catholicism. While Catholic critics viewed “apostates” who left Catholicism as unsatisfactory adherents who would not necessarily become exemplary members of their newly adopted religion, Orthodox priests claimed that many Slovenian converts were not truly dedicated to the cause, only reluctantly embracing Orthodox customs and remaining Catholics “at heart”. This entrenched view emphasizes the inhospitable environment surrounding the exercise of a religious choice. In addition, compounded by pragmatic conversions of Catholics to Serbian Orthodoxy and Islam, which often lacked sincere commitment or integration into the newfound faith.
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Aznacheeva, Elena. "Edification And Persuasion In The German Catholic Religious Discourse." In X International Conference “Word, Utterance, Text: Cognitive, Pragmatic and Cultural Aspects”. European Publisher, 2020. http://dx.doi.org/10.15405/epsbs.2020.08.108.

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Kohlmann, Ágnes, and Zsuzsa Soproni. "Erneuerungen im Konzept und in der Gestaltung der Grammatikvermittlung im Germanistikstudium und in der Lehrerausbildung." In Form und Funktion. University of Ostrava, 2024. http://dx.doi.org/10.15452/fufd2023.04.

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This article summarises the new concept of grammar teaching in German studies and teacher training at the Department of German Studies at the Catholic Péter Pázmány University in Hungary. A new grammar book series consisting of four volumes is presented, which is based on the latest theories of linguistics research, on the results of psycholinguistic research, and on the didactics of grammar teaching.
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Городилова, Татьяна. "Межкультурный диалог и поиски оснований национальной идентичности в «Германских впечатлениях» В. В. Розанова." In Россия — Германия в образовательном, научном и культурном диалоге. Конкорд, 2021. http://dx.doi.org/10.37490/de2021/008.

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The article considers the ideas of the Russian philosopher V. V. Rozanov in the context of the topic of intercultural interaction. Using the example of his travel essays of 1905–1910, united under the general «German impressions», it is shown that the philosopher forms a view of the country not only through a dialogue of cultures (Russian and German; Orthodox, Catholic and Protestant), but also through a «dialogue of consciousnesses». The philosopher’s reflections on the «German spirit» as the ground of «possible «hegemony» are also of interest. In these essays V. V. Rozanov demonstrates the possibilities of the empathy method as one of the tools for the formation of intercultural sensitivity and appears as a researcher who is sensitive to the character of peoples and the «spirit of the place».
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Haiawi, Maryam. "Das Oratorium im Spannungsfeld der Konfessionen: Zum interkonfessionellen Austausch von Oratorien im 18. Jahrhundert." In Jahrestagung der Gesellschaft für Musikforschung 2019. Paderborn und Detmold. Musikwissenschaftliches Seminar der Universität Paderborn und der Hochschule für Musik Detmold, 2020. http://dx.doi.org/10.25366/2020.55.

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The present study deals with interconfessional exchange of oratorios in German-speaking countries during the 18th century. In doing so, it pursues the goal of focusing on the question of the denominational or non-denominational nature of the sacred music genre, a question that has so far been insufficiently discussed in musicological and literary research. It analyses selected oratorios between 1715 and 1781 which were written at important contemporary musical locations and were received interdenominationally (Hamburg, Leipzig, Brunswick, Catholic imperial court of Vienna, Catholic Saxon court at Dresden). The study comes to the conclusion that the oratorio of the 18th century was not defined solely by its denominational orientation, but influenced by a number of other factors reflecting the intellectual-historical upheavals of the Age of Enlightenment: contemporary musical aesthetics, socio-cultural developments (middle-class concert business), and fundamental religious-historical dynamics that led to a distancing from dogma and to a change in piety practice.
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Boamfa, Ionel. "THE CHRONO-SPATIAL DISTRIBUTION OF SOME DEMOGRAPHIC PECULIARITIES AT THE LEVEL OF THE DISTRICTS OF FAGARA? MUNICIPALITY." In 9th SWS International Scientific Conferences on SOCIAL SCIENCES - ISCSS 2022. SGEM WORLD SCIENCE, 2022. http://dx.doi.org/10.35603/sws.iscss.2022/s01.005.

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The article highlights the chrono-spatial distribution of the evolution of some demographic peculiarities at the level of the districts of Fagara? for almost a millennium, starting from the XIth century, until today. Thus, first of all, the evolution of the population is highlighted, as a whole and on the component districts. Closely related to this is the evolution of density, both for the settlement's total and at the district level. Also, based on documentary sources � statistical-fiscal (urbaria, conscriptions), before 1850, censuses (from 1850-2011) � and other (yearbooks, phone books, electoral lists, etc.), we have reconstituted the ethnic, linguistic and confessional structure of the population, both on the whole locality and on the districts. We note, on the one hand, an inconsistent, slow evolution, with demographic setbacks, in the Middle Ages and a continuous increase, after 1800 and, especially, during the communist period, of the population and its density, followed by a decline, after 1989. Regarding the ethnolinguistic structure of the population, at the background of the continuous presence of an important share of the Romanians, until the interwar period, inclusive, important communities of Hungarians, Germans (Saxons) and Jews were formed and lasted for centuries, which declined during the communist period: the Hungarians stagnated or, at the background of a modest birth rate, decreased their number and share, the Germans emigrated en masse to Germany, and the Jews � to Israel. In confessional terms too, the most important community remained the Romanian Orthodox, but with the presence, notable, until a few decades ago, of the denominations of other communities (Catholic, Calvin, Unitarian � for Hungarians, Lutheran � for Saxons, Mosaic � for Jews).
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Bostenaru Dan, Maria. "Carol Cortobius Architecture." In World Lumen Congress 2021, May 26-30, 2021, Iasi, Romania. LUMEN Publishing House, 2022. http://dx.doi.org/10.18662/wlc2021/08.

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Carol Cortobius was an architect trained in Germany, with an initial practice at Otto Wagner in Vienna, who worked for the Hungarian community in Bucharest building churches. An introduction on the catholic Hungarian community in Bucharest will be given. Dănuț Doboș in a monograph of one catholic church in Bucharest offers an overview of all his works. For the three catholic churches on which he intervened (two built, one restored, but altered now) there are monographs showing archive images not available for the general public. Apart of the catholic churches (two of the Hungarian community) he also built the baptist seminar. Particularly the first built church, Saint Elena, is interesting as an early example of Art Deco and will be analysed in the context of the Secession in Vienna and Budapest, which will be introduced. With help of historic maps the places of the works were identified. Many of them do not exist today anymore because of demolitions either to build new streets or those of the Ceaușescu period (ex. the opereta theatre, a former pharmacy). Images of these were looked for in groups dedicated to he disappeared Uranus neighbourhood The paper will show where these were located. Some of the common buildings have an interesting history, such as the first chocolate factory. Another interesting early Art deco building is the pelican house. There are common details between this and the restored church. The research will be continued with archive research in public archives when the sanitary situation will permit.
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Pirjevec, Jože. "“The sole catholic church allied with nazism”: the Ljubljana diocese during World War II." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_02.

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With the words quoted in the title of the presentation, Friedrich Rainer, the Carinthian Gauleiter, characterized the conduct of Bishop Gregorij Rožman and his Catholic clergy during the Second World War in the Province of Ljubljana. This paper endeavours to fathom the underlying motivations behind this political alignment, which triggered a violent civil war in occupied Slovenia in 1941 that tragically tore the Slovenian nation apart – a legacy that can still be felt today. To comprehend the mindset of the Slovenian clergy, it is essential to look at the historical role of the Catholic Church in shaping Slovenian national and cultural identity throughout the 19th and first half of the 20th century. In a predominantly agrarian society, the Catholic clergy assumed multifaceted roles, encompassing spiritual, educational, political and economic functions, underpinned by the conviction that they were the sole interpreters of the nation. To be a true Slovenian was equated with being Catholic. With the beginning of the occupation and the partitioning of Slovenia among the aggressors – Germany, Italy and Hungary – in 1941, the emergence of a Liberation Front, led by the Communists was perceived by the Church in the Province of Ljubljana as a direct challenge to the established social order. Deeming this emerging movement as the paramount adversary of both God and the nation, Bishop Rožman opted to fight it, even if it entailed forging an alliance with fascist Italy and later the Third Reich. This paper will delve into the intricacies of this dynamic process, including the role of the Vatican in its evolution.
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Dorodonova, Natalya Vasilievna, and Ksenia Vladimirovna Chilkina. "Experience in realizing the social doctrine of the Roman Catholic Church in the political and legal sphere (on the example of Germany the first third of the XX century." In Церковь, государство и общество: исторические, политико-правовые и идеологические аспекты взаимодействия. Межрегиональная общественная организация "Межрегиональная ассоциация теоретиков государства и права", 2020. http://dx.doi.org/10.25839/p3579-5336-4193-j.

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Petrović, Dragana. "TRANSPLANTACIJA ORGANA." In XVII majsko savetovanje. Pravni fakultet Univerziteta u Kragujevcu, 2021. http://dx.doi.org/10.46793/uvp21.587p.

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Even the mere mention of "transplantation of human body parts" is reason enough to deal with this topic for who knows how many times. Quite simply, we need to discuss the topics discussed from time to time !? Let's get down to explaining some of the "hot" life issues that arise in connection with them. To, perhaps, determine ourselves in a different way according to the existing solutions ... to understand what a strong dynamic has gripped the world we live in, colored our attitudes with a different color, influenced our thoughts about life, its values, altruism, selflessness, charities. the desire to give up something special without thinking that we will get something in return. Transplantation of human organs and tissues for therapeutic purposes has been practiced since the middle of the last century. She started (of course, in a very primitive way) even in ancient India (even today one method of transplantation is called the "Indian method"), over the 16th century (1551). when the first free transplantation of a part of the nose was performed in Italy, in order to develop it into an irreplaceable medical procedure in order to save and prolong human life. Thousands of pages of professional literature, notes, polemical discussions, atypical medical articles, notes on the margins of read journals or books from philosophy, sociology, criminal literature ... about events of this kind, the representatives of the church also took their position. Understanding our view on this complex and very complicated issue requires that more attention be paid to certain solutions on the international scene, especially where there are certain permeations (some agreement but also differences). It's always good to hear a second opinion, because it puts you to think. That is why, in the considerations that follow, we have tried (somewhat more broadly) to answer some of the many and varied questions in which these touch, but often diverge, both from the point of view of the right regulations and from the point of view of medical and judicial practice. times from the perspective of some EU member states (Germany, Poland, presenting the position of the Catholic Church) on the one hand, and in the perspective of other moral, spiritual, cultural and other values - India and Iraq, on the other.
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