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1
Landolt, Oliver. "Schlachtgebete – das Beispiel der spätmittelalterlichen Eidgenossenschaft." Das Mittelalter 24, no. 2 (November 13, 2019): 303–18. http://dx.doi.org/10.1515/mial-2019-0036.
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Abstract In medieval Switzerland, war prayers were an important ritual that was performed both before battle and after a victory. Swiss troops prayed the Lord’s Prayer and the Hail Mary five times each, kneeling down and stretching out their arms in a prescribed posture. This posture, together with the quintuple repetition of the prayers, evokes the Passion of Christ and his five wounds. The Swiss troops thought of the correct performance of this prayer ritual as crucial for their military success. The Swiss battle prayer also partly constituted a tactical means that was employed to scare or delude enemies unfamiliar with the ritual. From the early 16th century onwards, German humanist scholars criticized this prayer ritual as an act of superstition and uttered their disconcertment concerning the underlying belief of the Swiss that they were God’s chosen people.
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Malura, Jan. "German Reformation and Czech Hymnbooks and Books of prayers and meditations." Zeitschrift für Slawistik 64, no. 4 (October 30, 2019): 542–55. http://dx.doi.org/10.1515/slaw-2019-0031.
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Summary The paper deals with the Bohemian Reformation literature. Culture of the Bohemian Reformation belongs to a little-known phenomenon in Czech historiography. Art and culture historians have focused mostly on the Hussite period and less on the 16th and 17th centuries. An important issue is the reception of German Lutheran religious educational literature in Protestant Circles of the Czech lands. The author focuses primarily on books in which the genre of mediation dominates, and explores the prompt Czech reaction to several German authors (Martin Moller, Johann Gerhard etc.) active between approximately 1580–1620 who found intensive response in the Bohemian Lands. The second important field is the Czech hymnography in the 17th–18th centuries. The author finds German inspiration for Czech hymnbooks. He deals with Luther’s songs in the hymnbook Cithara sanctorum by Jiří Třanovský and especially with late baroque Protestant exile hymnbooks influenced by the Pietistic Circle in Halle and Herrnhut (Harfa nová [‘A New Harp’] by Jan Liberda, Lipský kancionál [‘Hymnbook of Leipzig’] by Georg Sarganek). Owing to the German stimuli, the spectrum of genres, ideological processes and stylistic registers in Czech literature from the 16th to 18th centuries is comparatively rich and diversified.
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Kostomarov, Petr, and Yurij Kobenko. "The Language Situation in the Russian German Ethnic Community of Molchanovo District, Tomsk Region." Nizhny Novgorod Linguistics University Bulletin, no. 50 (June 30, 2020): 27–39. http://dx.doi.org/10.47388/2072-3490/lunn2020-50-2-27-39.
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This article presents the analysis of the language situation, done as part of sociolinguistic study among representatives of the German etnic minority in the Molchanovo district of Tomsk region which has been a place of concentrated residence of German immigrants since the second half of the 20th century. Using recorded monologic and dialogic speech as well as questionnaire data, the authors identify subject-specific areas that have communicative significance in the speech behavior of Russian Germans in the area. The purpose of this article is to examine the functioning of the German dialect in the speech of representatives of the German ethnic minority from the Molchanovo district of Tomsk region as an exogloss component of the language situation. The study uses data from a sociolinguistic analysis of the language situation conducted on the territory of the Molchanovo district of Tomsk region in 2017. The main research methods are observation, comparison and interpretation, oral interviews and questionnaires. The analysis of the language situation in the indicated region has revealed a significant dominance of the Russian language over German in all areas of everyday communication. Thus, 99% of the Russian German surveyed use the Russian language, which has become their native language (54%) and serves as the main means of communication among the informants. Since, due to its long-term residence in a Russian-speaking environment, the Molchanovo German ethnic minority has been isolated from the German-speaking parent community in Germany, this has brought about a widespread use of Russian in oral (72%) and written (63%) speech as well as communication in the workplace (72%). Of no small importance is the belief of these Russian Germans in the importance of the Russian language for the development of Tomsk region (63%) as well as the use of Russian in religious practice when reading texts and prayers (45%), caused by more than fifty years of living in the area dominated by a different religious tradition (Russian Orthodox). Thus the language situation among Russian Germans in the Molchanovo district of Tomsk region is characterized by a significant dominance of the Russian language as its endoglossic exponent.
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Fajt, Anita. "At the Crossroad of Confessions." Central European Cultures 1, no. 2 (December 20, 2021): 3–28. http://dx.doi.org/10.47075/cec.2021-2.01.
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The focus of my study is a mid-seventeenth-century Latin manuscript prayer book. Its most basic characteristics should attract the attention of scholars of the period since it was compiled by a Lutheran married couple from Prešov for their individual religious practice. In examining the prayer book, I was able to identify the basic source of the manuscript, which was previously unknown to researchers: the compendium of the German Lutheran author Philipp Kegel. The manuscript follows the structure of Kegel’s volume and also extracts a number of texts from the German author’s work, which mainly collects the writings of medieval church fathers. In addition to Kegel, I have also been able to identify a few other sources; mainly the writings of Lutheran authors from Germany (Johann Arndt, Johann Gerhardt, Johann Rist, and Johann Michael Dilherr). I give a description of the physical characteristics of the manuscript, its illustrations, the hymns that accompany the prayers, and the copying hands. I will also attempt to identify the latter more precisely. The first compilers of the manuscript were Andreas Glosius and his wife Catharina Musoniana from Prešov. I also organize the biographical data we have about their life and will correct the certainly erroneous provenance of Andreas Glosius, whose name appears in the context of several important contemporary manuscripts, including the gradual of Prešov. In the last part of my paper, I will also show how well known and popular Philipp Kegel’s work was in the early modern Kingdom of Hungary. This is necessary because, although the data show that there was a very lively reception of Philipp Kegel’s work in Hungary, previous scholars have only tangentially dealt with the Hungarian presence of his work.
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Liebert, E. A. "German dialects of the Tomsk and Novosibirsk regions (based on the open online archive of German dialects in Siberia)." Sibirskiy filologicheskiy zhurnal, no. 3 (2020): 275–87. http://dx.doi.org/10.17223/18137083/72/21.
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The paper interprets the data from the open online archive of German dialects (https:// www.tomdeutsche.ru/dialects/). This work was started ten years ago in Tomsk by Prof. Z. M. Bogoslovskaya and her students. The archive provides the records of the native dialects and folklore of Russian Germans whose speech originates from different mother tongues and has different degrees of preservation. Archival materials were collected on the territory of Tomsk and Novosibirsk regions during linguistic expeditions of recent years. Many dialects of the upper German and middle German types appear to be mixed, containing (primarily in phonological terms) the features of different dialect systems, mixed as early as last century. These are secondary language formations that are exclusively spoken by older people. It is not the case in the German-Mennonite dialect (Plautdietsch), which is based on the Low German language substrate. This dialect has a higher degree of preservation and is spoken not only by older people but also by young people and children. The genre component of the collected samples of folklore and religious practices does not show much diversity. The archive contains only a few samples of songs, ditties, and jokes that old speakers can still perform in their native dialect. A special role is played by literary German – it is the language of liturgical practices, of prayers and spiritual singing. The paper presents a number of dialect material transcriptions.
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Salivon, Elisha. "What Does Jewish Praying Book from the World War Tell: after the Publication by Rabbi Dr. Sali Levy." Tirosh. Jewish, Slavic & Oriental Studies 18 (2018): 110–23. http://dx.doi.org/10.31168/2658-3380.2018.18.3.2.
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This paper presents an article by Rabbi Dr. S. Levi published in 1921 in Monatsschrift für Geschichte und Wissenschaft des Judentums about French Jewish army rabbis and Jewish praying books from World War One distributed among Jewish soldiers in French Army. Levi served himself as an Army Rabbi in German army. He used his own experience to highlight the most interesting and significant features of French approach toward Jewish military service in time of war. This article of Rabbi Levi serves as an example of continuation of the pre-war GermanJewish self-identification as both culturally German and religiously Jewish. However, it also presented an interesting depiction of the technical details about French Army praying book. In contrast to German Jewry, their French counterparts published praying book under the auspices of the Chief Rabbi of France and distributed in with the help of his office. Levi pointed out that these praying books reflect in their content the original war time religiosity, which was still important to reconstruct and to reflect about in the after war epoch. The Great Rabbi of France gave his sanctions for the publishing the Prayer for the War Time and Prayer for France, both prayers bore his name and originated in the years 1914-1915. Dr. Levi justly saw in the figure of the Great Rabbi a central authority for the Jews in the French uniform. The French praying book was designated not only for the French Jews of European origin who mostly had had Alsace and Lorraine roots, but also for the Sephardic Jews from the French colonies in North Africa (Morocco and Algiers). Because of this fact, this praying book was different in its content from both German Jewish praying books. It provided two versions of the Hebrew texts in accordance to Ashkenazi and Sephardic rites. Both versions, the Ashkenazi (and the German one as Dr. Levi called it) and the Sephardic were printed together. Dr. Levi thought that it was necessary to highlight the differences between these two Jewish rites. He found that there elements in general were of great importance whereas his Ashkenazi German readers would find it confusing to differentiate between ritual nuances with their Sephardic co-religionists, namely in the conducting the death-, burial- and mourning praying ceremonies. In accordance to the articles published in the Monatsschrift Jewish experiences during the First World War were positively evaluated by their German co-religionists.
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Strungytė-Liugienė, Inga. "Johanno Arndto Rojaus Darǯelio maldų redagavimo istorija (1807–1817)." Archivum Lithuanicum, no. 23 (December 31, 2021): 137–60. http://dx.doi.org/10.33918/26692449-23005.
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The History of Revisions of Prayers in Johann Arndt’s ROJAUS DARǮELIS (1807 – 1817) S u m m a r y Johann Arndt (1555–1621), the German theologian and next-generation religious reformer is the author of the uniquely successful prayer book titled Paradiesgärtlein (Magdeburg,1612). The first known Lithuanian translation of Arndt’s Paradiesgärtlein appeared in early 19th century in Prussian Lithuanian. It was published in 1807 by the widow of Gottlieb Lebrecht Hartung, a printer from Königsberg. This article aims to reveal the history of revisions of six prayers from Johann Arndt’s Rojaus Darelis (The Garden of Paradise) that were first published in Königsberg in 1807. The goal is to show the revision trends and content transformations Arndt’s texts underwent in the second, 1816 Königsberg edition of Rojaus Darǯelis, the 1816 Tilsit edition, and the unofficial 1817 conventiclers’ (Lith. surinkimininkai) hymnal Wiſſokies Naujes Gieſmes arba Ewangelißki Pſalmai (Tilsit). The analysis of the prayers has shown that the language of the hymnal Rojaus Darelis (Königsberg, 1807) is rather grounded on the standard of the official ecclesiastical and philological papers of Prussian Lithuania: the prevalent southern subdialect of the Western Aukštaitians of Prussian Lithuania. It is dominated by rather stable normative elements of morphology and diacritic orthography, as evidenced in the philological written works of the period: the grammars of the Lithuanian language by Gottfried Ostermeyer (1791) and Christian Gottlieb Mielcke (1800). The only identifiable non-grammatical orthography trait is the ending -ęs that sometimes appears in the acc. sg. endings of feminine adjectives, pronouns, and numerals. A comparison of the prayers from Rojaus Darǯelis that were published in Königsberg in 1807 and in 1816 has revealed that the texts had remained stable and free from major or significant revisions content-wise. This edition is even more consistent in its placement of the stress-marks than the one before. Efforts are made to keep up with the standard trend of spelling and language that prevailed in the official printed texts (grammars) of Prussian Lithuanian. It has been established that the making of the new edition of Rojaus Darelis published by the printing house of Johann Heinrich Post in Tilsit in 1816 relied on the Königsberg edition that had been released earlier that year. This is evidence in the morphological and lexical revisions that had been carried over. Structurally, the prayers in the 1816 Tilsit edition had remained intact. There were a little bit more orthography and syntactic differences compared to the 1816 Königsberg edition. It is probable that the Tilsit edition had had an effect on the preparation of Arndt’s prayers that were later featured in Wiſſokies Naujes Gieſmes arba Ewangelißki Pſalmai, a hymnal by Kristijonas Endrikis Mertikaitis (Tilsit, 1817). Nonetheless, it is the 1816 Königsberg edition (or the prior 1807 edition) that is to be considered the original source of the prayers published in Mertikaitis’s hymnal. It was in Wiſſokies Naujes Gieſmes arba Ewangelißki Pſalmai by Kristijonas Endrikis Mertikaitis (Tilsit, 1817) that Arndt’s prayers underwent the greatest extent of transformation. Contrary to the Königsberg or Tilsit editions mentioned in this article, this edition is teeming with differences on all sorts of levels: orthography, phonetics, morphology, lexis, word formation, and syntax. Analysis of the relationship between the sources shows that Mertikaitis’s hymnal did not try to follow the widely recognised grammatical usage. This unconventional approach most probably was the product of Mertikaitis’s savvy of the period language and lack of literacy. It is worth mentioning that Mertikaitis was not a man of academic or spiritual elite, but rather a vibrant preacher of the home-prayer service and schoolteacher who tended to pastoral care, matters of saving his own soul and those of the others as well as eternal life, someone who did not see making language more grammatically correct and standard-compliant as an important part of his earthly concern.
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Triškaitė, Birutė. "Jono Berento giesmyno Is naujo perweizdėtos ir pagerintos Giesmu-Knygos ir maldyno Maldu-Knygelos antrasis leidimas (1735): nežinotas egzempliorius Prahoje." Archivum Lithuanicum, no. 22 (December 3, 2020): 33–82. http://dx.doi.org/10.33918/26692449-22002.
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T he second edition of J ohann B ehrendt ’ s hymn book ISZ naujo pérweizd ėtos ir pagérintos Giesm û-Knygos AND PRAYER BOOK Maldû-Knygélos (1735): an unknown copy in Prague The article presents a 1735 Lithuanian publication from Königsberg (Lith. Karaliaučius) which was believed to not have survived—the hymn book for Prussian Lithuania’s Evangelical Lutherans Iß naujo pérweizdėtos ir pagérintos Giesmû-Knygos (Reviewed and Improved Hymn-book) and the prayer book Maldû-Knygélos (Prayer-book). The only known copy of the second edition of the hymn book and the prayer book was discovered in the National Library of the Czech Republic (Czech Národní knihovna České republiky; NK ČR: 33 K 139) in Prague. It has not been registered in Lithuanian bibliographies. Just as the first 1732 edition, the second edition appeared thanks to the initiative of the theology professor of the University of Königsberg and the chief court preacher, Johann Jacob Quandt (Lith. Jonas Jokūbas Kvantas, 1686–1772), while the archpresbyter of Insterburg (Lith. Įsrutis), Johann Behrendt (Lith. Jonas Berentas, 1667–1737), led the editing team. Aiming to reveal the differences of the second edition from the first, and to highlight the editing tendencies of the hymn and prayer books, this article not only discusses the main features of the copy, but also analyzes the structure of the 1735 edition including the repertoire of new hymns and linguistic particularities of the texts of hymns and prayers written in Lithuanian. Provenance research revealed that the copy belonged to the Lithuanian Dovydas Blindinaitis or Bl(i)undinaitis before reaching this library, and this is supported by handwritten inscriptions on the front and back flyleaves. He acquired the book in 1736 for 33 groschen and must have been its first owner. The imprint “REGIÆ BIBLIOTH: ACAD: PRAGEN:” (“Royal Library of the Academy of Prague”) which is seen on the title page of the hymn book could only appear after 1777 when the Public Imperial-Royal University Library (Czech Veřejná císařsko-královská univerzitní knihovna) in Prague had been established. From the perspective of structure, the 1735 Lithuanian publication is a convolute which consists of two alligates: (1) hymn book and (2) prayer book. The hymn book comprises: (a) two introductions—one written by Quandt in German and one written by Behrendt in Lithuanian, (b) the main section of the hymn book and its appendix “Kittos naujos Gieſmes ßwėey pridėtos” (“Other new recently added hymns”), (c) two indexes—the index for the Lithuanian hymns “Prirodijimas Wiſſû Gieſmû, ant kurro Laißko jos ßoſa Knygoſa randamos yra” (“A listing of all hymns which page they are found on in this book”) and the index of German original hymns called a “Regiſter” (“Register”). The prayer book comprises prayers, collects, the story of Christ’s suffering, and a list of thematic groups of these texts marked “Prirodijimas Wiſſû Maldû” (“A listing of all prayers”). The second (1735) edition of the hymn book differs remarkably from the first (1732) in its structure and scope: (1) All of the hymns that had been previously included in the 1732 edition’s “Appendix arba Kittos naujos Gieſmes ßwėey pridėtos” (“Appendix or other new recently added hymns”) (a total of 34) were integrated into the main section of the hymn book of the 1735 edition comprising 334 hymns; their thematic groupings and subgroupings remained the same; (2) The 1735 edition does not include one of the hymns published in 1732: Peter Gottlieb Mielcke’s (Lith. Petras Gotlybas Milkus, 1695–1753) translation “MIeli Krikßćionis dʒaukimės” (“Dear Christians let us rejoice”) (← Martin Luther, “Nun freut euch lieben Chriſten”); (3) The 1735 edition was supplemented with 26 hymns, that is to say, the second edition comprises 360 hymns. The new hymns are published in the appendix “Kittos naujos Gieſmes ßwėey pridėtos” (“Other new recently added hymns”). Cryptonyms attached to these hymns attest to the fact that their translators were two priests of Prussian Lithuania. For the first time, 18 hymns of the priest of Didlacken (Lith. Didlaukiai), Fabian Ulrich Glaser (Lith. Fabijonas Ulrichas Glazeris, 1688–1747), were included in this hymn book. The priest of Popelken (Lith. Papelkiai), Adam Friedrich Schimmelpfennig (Lith. Adomas Frydrichas Šimelpenigis, 1699–1763), translated 8 new hymns (while 15 of his hymns that had been already published in the 1732 edition were presented in the main section of the hymn book of the 1735 edition). The new repertoire of the Lithuanian hymn book was compiled from the translations of the following German hymn creators of the 16th–18th centuries: Johann Georg Albinus (1624–1679), Martin Behm (1557–1622), Kaspar Bienemann (Melissander, 1540–1591), Simon Dach (1605–1659), Johann Burchard Freystein (1671–1718), Paul Gerhardt (1607–1676), Johannes Gigas (Heune, 1514–1581), Ludwig Andreas Gotter (1661–1735), Johann Heermann (1585–1647), Heinrich Held (1620–1659), Martin Moller (1547–1606), Johann Rist (1607–1667), Samuel Rodigast (1649–1708), Johann Röling (1634–1679), Gottfried Wilhelm Sacer (1635–1699), Arnold Heinrich Sahme (1676–1734), Benjamin Schmolck (1672–1737). In contrast to the hymn book, the structure of the 1735 prayer book published concurrently were not changed; the thematic groups of prayers remained essentially the same as they were in the first edition of 1732. Texts of both the hymn book and the prayer book were edited. The editing tendencies in both are similar and encompass all linguistic levels (phonetics, morphology, lexicon, syntax), as well as orthography and punctuation, but the intensity of editing was different. The orthographic corrections prevail and the most consistent of them are: [i·] <ij> → <y> (characteristic only of the hymn book), [č’] <ć> → <cʒ> (together with refusing the marker indicating consonant palatalization <i>), [·] <e> → <ė>, [ž] ir [ž’] <Ʒ> → <>, marking accent placement with an acute accent < ’ >. The second edition reflects an important stage in the quantitative and qualitative development of Behrendt’s hymn book. In the second edition that appeared just three years later, we see the further consistent efforts of the editors to expand the repertoire of hymns and improve the texts in terms of language (i.e. they first of all sought to standardize the orthography of texts written in different centuries by many different translators). In contrast to the hymn book, the prayer book was improved along only one vector: the language of the texts was edited according to the same principles, while the number of prayers was not increased. The fact that the editors of the second edition devoted more attention to the hymn book than the prayer book probably stems from the important place that hymns hold in the Evangelical Lutheran liturgy.
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Drieshen, Clarck. "English Nuns with a Continental Vision: The Adaptation of a Revelation of Six Psalms for Hampole Priory." Journal of Medieval Religious Cultures 48, no. 2 (July 1, 2022): 178–204. http://dx.doi.org/10.5325/jmedirelicult.48.2.0178.
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ABSTRACT A unique fifteenth-century Middle English visionary account survives about a nun of Hampole Priory who saves the soul of her deceased brother. Scholars have long considered it an authentic narrative from Hampole Priory. Yet, near-identical texts in Dutch and German manuscripts suggest that it is a translation of a Continental source instead. My analysis shows that while the Continental versions were designed for female religious readers, the English version was adapted for a lay audience. I argue that Hampole Priory used the reworked narrative to promote its intercessory prayers among and attract donations from lay benefactors.
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Schmidt, Christian. "Gefahrensinn um 1500." Beiträge zur Geschichte der deutschen Sprache und Literatur 140, no. 1 (March 1, 2018): 74–106. http://dx.doi.org/10.1515/bgsl-2018-0004.
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AbstractThis article presents a manuscript that was transferred from the Hamburg Franciscan monastery to the Hamburg Beguin convent around the year 1500. The manuscript connects treatises, meditations and prayers of the late medieval Ars moriendi by using cross references, rubrics and intentionally arranged textgroups. The article contextualizes the Middle Low German treatises within the tradition of the ›Speculum artis bene moriendi‹, the ›Bilder Ars‹ and Jean Gersons ›Opus tripartitum‹. It reconstructs how the interplay of didactic and performative texts creates a sense of danger in the face of death while simultaneously providing strategies for securing salvation.
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Postnikova, E. "FEATURES OF THE DEVELOPMENT OF THE OLD HIGH GERMAN CONSONANTISM." Writings in Romance-Germanic Philology, no. 2(49) (January 16, 2023): 118–29. http://dx.doi.org/10.18524/2307-4604.2022.2(49).268204.
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The article examines the main processes associated with the formation and development of writing in the Old High German period of the formation of the German language. The Old High German period is primarily the period of the formation of the German nation, first within the Frankish state, and later the East Frankish state, ending with the proclamation of the German Empire in 962. Actually, the written tradition of the German language is connected with church life. In the monastery cells, theological treatises, prayers, and psalms were translated into German, historical works were written, and biblical commentaries were compiled for the school and for the education of priests. Monasteries became the centers of education and spiritual life of the early feudal society. At this time, a new form of existence of the German language was formed in the form of a set of territorial dialects. The article notes that The Old High German dialects differ from each other in phonetic, morphological, lexical, and even syntactic aspects. In other words, almost every dialect had its own spelling and phonetic features. However, the unity of the German language was always ensured by the kinship of the dialects, the general trends in the development of their phonetic and grammatical structure, and interaction with a particularly strong influence of the Frankish dialect on others. The development of the graphic system in this period is complex due to the adaptation of the Latin alphabet to German pronunciation. At that time, there was not only a single orthographic norm for the German language in general, but also a single spelling of certain words or morphemes within the framework of a single written document. The main written works of that time are analysed, taking into account the dialectal features of each of them. It has been found that under the influence of Latin, the German script undergoes significant changes, but retains its linguistic independence, particularly in the consonant system.
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Corrius, Montse, and Eva Espasa. "Multilingualism, Music and Gendered Roles in Unorthodox." Między Oryginałem a Przekładem 28, no. 1 (55) (March 30, 2022): 31–53. http://dx.doi.org/10.12797/moap.28.2022.55.02.
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Through a multidisciplinary approach that combines translation studies and gender studies, this paper analyzes multilingualism in the series Unorthodox (Netflix 2020). We examine the presence and functions of identities and gendered roles in the series. Unorthodox tells the story of Esther Saphiro (Esty), a young Jewish woman who flees from her country and leaves her ultra-Orthodox community, with very strict rules and traditional gender roles. We explore the connections between the gendered roles of the main characters, their cultural or social contexts, and, especially, the role of third languages in the series (Yiddish, German, Russian, and Hebrew). As it is a German-American production, we consider English as its main language (L1) because the story is directed to mainstream Western audiences. The role of third languages (L3) is very relevant in depicting the intercultural encounters in the series. Yiddish is the most prominent L3 followed by German and a little Russian and Hebrew. The most recurrent functions of L3-instances are signaling otherness and character portrayal, where Yiddish and German are used. Hebrew is used for ceremonies, prayers and songs, and it portrays Jewish characters in their traditional contexts. We pay special attention to songs, as rich L3 instances, where there is interaction of L3 function, gender significance, translation strategies, and narrative roles. The translation of songs shows the relative importance of conveying the word or the music. Finally, the identification of third languages is not marked in the subtitling of either songs or dialogues; therefore, language diversity can be hindered for audiences not discriminating between the various languages.
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Arend, Sabine. "Zur Auffindung der ältesten Augsburger Kirchenordnung von 1534 Mit einer Edition der Handschrift." Archiv für Reformationsgeschichte - Archive for Reformation History 97, no. 1 (December 1, 2006): 6–27. http://dx.doi.org/10.14315/arg-2006-0102.
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ABSTRACT In the city archive in Giengen on the Brenz, a manuscript was discovered that in all probability deals with the oldest known ecclesiastical ordinance of Augsburg. On the basis of other information, the text itself has long been regarded as lost. The ordinance encompasses regulations for the contraction of marriage, baptism, the Lord’s Supper, and also evening prayers. In its content, it stands in close relation to other ordinances governing evangelical church activity in Augsburg. On the basis of its internal structure and its visible connection to the Reformation in Strasbourg, Martin Bucer may be regarded as its intellectual father. The ordinance originated toward the end of 1534. It is thus two and a half years older than the July 1537 text that up until now has been regarded as the first ecclesiastical ordinance of Augsburg. The ordinance of 1534 does not, to be sure, contain any of the earliest Reformation mandates, but it is nevertheless the first comprehensive ordinance for the Augsburg churches. Together with the Strasbourg ecclesiastical ordinance of the same year, this text belongs to the phase of comprehensive reorganization of evangelical religious existence. Numerous upper German imperial cities undertook such restructuring in the aftermath of the 1530 imperial diet of Augsburg. This document belongs, therefore, to the important evidence of the creation of a Lutheran order in the upper German imperial cities.
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Rozenblit, Marsha L. "The Struggle Over Religious Reform in Nineteenth-Century Vienna." AJS Review 14, no. 2 (1989): 179–221. http://dx.doi.org/10.1017/s0364009400002609.
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In 1871, the board of the Jewish community of Vienna attempted to reform Sabbath and holiday services in the two synagogues under its official jurisdiction. Following the guidelines established by the Leipzig Synod in 1869, the board decided to remove from the liturgy all prayers that called for a return of the Jewish people to the land of Israel and for the restitution of the ancient sacrificial system of worship. In addition, Vienna's Jewish leaders announced that the introduction of an organ, the symbol of the Reform movement, was a good idea. The board never implemented these radical reforms. An enormous protest from Vienna's Orthodox community, as well as from numerous individuals who professed no particular commitment to religious Orthodoxy but who preferred to pray in the traditional manner, forced the leaders of the community to back down from these ideological reforms and to implement only a few, relatively minor “modifications” in the services in the temples. Viennese Jews rejected the ideological changes which were gaining in popularity in German Jewish communities in the last third of the nineteenth century.
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Pitáková, Mária. "Kaspar Lutz a jeho dielo Geistliche Apotheck z fondu františkánskych knižníc." Notitiae Historiae Ecclesiasticae 12, no. 1 (2023): 9–23. http://dx.doi.org/10.54937/nhe.2023.12.1.9-23.
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The epidemic has currently surprised us all and has also caught us unprepared. It was no different in the past. People died of various diseases and did not know how to react. Some of them ran away, thinking that they would avoid similar diseases. Others stayed and cared for their loved ones and relatives. However, which decision was the right one? This and other questions were answered by Kaspar Lutz, whose interesting work Geistliche Apotheck is in the collection of the Slovak National Library. As it was written in German, it was intended for the general public. The work dealt primarily with the causes of the plague, of which God's punishment for human sins came first. In 12 chapters, the author discussed the problems related to the plague, which affected the majority of the population. These are questions of a primarily spiritual nature. Nevertheless, this aspect of life has been and is still needed for people today. Although doctors most often wrote these works, they often ultimately recommended prayers to avert the plague.
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Radzimiński, Andrzej. "The Contribution of the Teutonic Order to the Evangelisation of Prussia." Lithuanian Historical Studies 11, no. 1 (November 30, 2006): 67–88. http://dx.doi.org/10.30965/25386565-01101004.
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This article analyses archdiocesan and diocesan synod legislation in the four bishoprics of the Teutonic Ordensstaat in Prussia (Culm, Pomesania, Ermland and Samland) to reveal evangelisation processes in Prussia. Given the sparse nature of the sources available for studying local church history, synod legislation provides useful evidence of pastoral practice in the area. The author surveys methodological problems arising from this situation. On the basis of Rigan archdiocesan statutes and diocesan legislation from the fifteenth century for the most part the author examines the evangelisation process and the problems facing the Church in Prussia. The author examines obligations to attend Mass on Sundays and holy days. He deals with the teaching of basic prayers (the Lord’s Prayer, the Apostles’ and Nicene Creed) in Latin and the vernacular. Rules for making confession and the advice of penitentials by the parish clergy are studied. The author asks how far the requirements of synod legislation were transmitted to the laity. Bishops recommended statutes be published in the chancel of churches but it is hard to know how illiterate Prussian laymen could use them. The author asks what negative aspects of Prussian religious and social life were not eradicated during almost two centuries of Catholic instruction; how effective were the efforts of German bishops and priests at proselytising the Prussian laity? The statutes examined here suggest that even in the fifteenth century Prussians lacked proper understanding of the sacraments of baptism, marriage or the Mass. Even though ‘pagan’ practices survived in Prussia we must not underestimate the achievements of the local Church. There must be serious reconsideration of outdated scholarly claims that in the Late Middle Ages Prussia was Christian only in name and that evangelisation among the Prussian masses was out of the question.
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Puškorius, Arūnas. "Avalynė Vilniaus Bernardinų bažnyčios freskose." Archaeologia Lituana 13 (January 1, 2012): 151–61. http://dx.doi.org/10.15388/archlit.2012.0.1195.
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Kiekvienas naujas Lietuvoje surastas rašytinis ar ikonografinis šaltinis netrukus būna pastebėtas įvairių sričių tyrėjų. Jis patenka į mokslinę apyvartą, tampa publikacijų ir įvairių didesnės apimties darbų tyrimų objektu. Nauji surasti ir restauruoti vaizduojamojo meno objektai – sienų tapyba monumentaliuose kultūros paminkluose – yra neįkainojamos vertės mokslinio pažinimo šaltinis. Jis tiesiogiai liudija apie čia dirbusius amatininkus, konkretaus laikotarpio žmonių mentalitetą, estetinį ir pasaulio suvokimą. Šie objektai tiriami ir daug žemiškesniais aspektais: analizuojamos piešimo technologijos ir technikos, pigmentai, pagal poreikį atliekami kiti medžiagotyriniai darbai. Taigi sienų freskos yra puikus senųjų laikų įvairiapusio pažinimo objektas....SHOES IN THE WALL PAINTING AT THE VILNIUS BERNARDINE CHURCHArūnas PuškoriusSummaryThe interior wall-painting on the northern wall at the Vilnius St. Franciscus and St. Bernardine Church (Bernardine Church) is very valuable and is the only example of a well preserved subject-painting of the Gothic period in Lithuania. The interior of the Bernardine Church is considered to have been painted after the reconstruction early in the 16th century (not later than 1521). Its common stylistics is highly influenced by the German graphics. Without any doubt, a lot of figures have been transferred from the illustrated book “Prayers and Morals” composed by Stephan Fridolino, an Observant German Franciscan priest. The book was published in 1491 by Anton Koberger in Nuremberg. Nevertheless, the decoration program on the wall of the Bernardine Church is specific. The purpose of this study was to discuss and identify the shoes that are painted in this wall-painting in the context of the different social strata of first half of the 16th century, and to compare these painted shoes with the Vilnius archaeological finds and other analogues in Europe....
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Mahzari, Mohammad. "The Closing Sequences and Ritual Expressions of Informal Mobile Phone Calls Between Saudis: A Conversational Analysis." International Journal of English Linguistics 9, no. 5 (August 26, 2019): 153. http://dx.doi.org/10.5539/ijel.v9n5p153.
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Although much work has been conducted on studying conversational openings of telephone and ritual expressions, conversational closings and ritual expressions have received less attention by researchers due to the complexity and difficulty of identifying the beginning of closings in telephone conversations. The parts of closing and ritual expressions on telephone have been examined in some languages, but Arabic has not been studied in landline telephone or mobile phone. Therefore, this study seeks to identify the sequences and ritual expressions between Saudi friends and relatives to explore the strategies of closing informal mobile phone calls by using a conversation analysis approach. Thirty audio-recorded and transcribed mobile phone conversations served as the data source for this study. The results found that the majority of mobile phone closing conversations include three parts: pre-closing, leave taking, and terminal exchange that are similar to many languages such as English, Japanese, and German. Also, various expressions were used in pre-closing and leave taking sequences, but the expressions of using prayers were used more frequently in the sequences. Finally, closing conversation is affected by various external and internal social factors in the sequences and the use of ritual expressions.
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Ozola, Silvija. "THE FORMING OF CASTELLUM-TYPE CASTLES AND FOUR-UNIT BUILDING COMPLEXES WITH CHAPELS IN SECULAR POWER CENTRES OF COURLAND AND THE STATE OF THE TEUTONIC ORDER." SOCIETY. INTEGRATION. EDUCATION. Proceedings of the International Scientific Conference 5 (May 20, 2020): 752. http://dx.doi.org/10.17770/sie2020vol5.4873.
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In the noble families houses, a sacral room or a separate volume made for relics’ storage or prayers started to call the chapel (German: Kapelle, Latin: capella). The name for this building type was borrowed from the Latin words cappa, capa. The knights for implementation of its policy on conquered lands inhabited by the Balts founded economically independent castles of stone that included chapels. According to regulations of castellum’s planning, the chapel had to be situated on the east side of the structure. In Livonia and the State of the Teutonic Order, the location of castles and cult buildings influenced layouts of town centres. Research goal: analysis the impact of cult buildings on layouts and spatial structures of castles and fortified centres to determine common and different characteristics in Livonia and the State of the Teutonic Order. Research problem: the influence of sacred buildings’ location on layouts of castles, built by the Teutonic Order. has not well researched. Research novelty: structures of the Teutonic Order’s fortresses are studied in the context of Italian architecture. Research methods: studies of urban planning cartographic materials, archive documents, projects, published literature and inspection of buildings in nature.
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Ljubić, Lazar. "Bishop Nicholai of Žiča in Vojlovica Monastery — Captivity, Activity, and Heritage." Nicholai Studies International Journal for Research of Theological and Ecclesiastical Contribution of Nicholai Velimirovich III, no. 6 (July 21, 2023): 249–94. http://dx.doi.org/10.58199/nicholaistudies/ns.2023.3.6.249-294.
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Bishop Nicholai Velimirovich of Žiča was imprisoned by the Germans in the Vojlovica Monastery in Banat from December 16, 1942, after which he was transferred from a detention facility to the Ljubostinja Monastery, until September 14, 1944, when he was taken to the Dachau concentration camp. Serbian Patriarch Gavrilo Dožić was also imprisoned in Vojlovica during the Second World War, alongside many other clerics of the Serbian Orthodox Church. The text first briefly describes the circumstances that led to the Bishop’s imprisonment, after which it continues with the Bishop’s stay in Vojlovica. He was imprisoned due to his actions posing a threat to the German occupation authorities in Serbia. He spent almost two years in Banat, passing his every day in prayers, writing, and translating. Following that, in the next, larger part of the text, his literary and translation activity is analyzed. His most important literary works include the Vojlovica Stoslov [Vojlovica Century] and the Canon of the Blessed Virgin Mary. As for his translation work, the most important is the one of the New Testament. In the end, the spiritual and material heritage of Bishop Nicholai in Vojlovica is discussed and a kind of museumization is proposed for his personal items and manuscripts. The research material is drawn first from published historical sources, i.e. diaries and memoirs from other Vojlovica prisoners (Vasilije Kostić, Jovan Velimirović, Gavrilo Dožić) together with the published works of Bishop Nicholai, on top of relevant historiographical studies, as well as based on insights into the Bishop’s legacy, which is kept in the monastery, and oral testimonies. This text is a modest contribution to the biography and bibliography of Saint Nicholai Velimirovich and the history of the Serbian Orthodox Church and Vojlovica Monastery during World War II.
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Six, Veronika. "Aufstockung des äthiopischen Handschriftenbestandes zweier deutscher Bibliotheken." Aethiopica 12 (April 7, 2012): 172–89. http://dx.doi.org/10.15460/aethiopica.12.1.101.
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Two German libraries which hold collections of Oriental manuscripts again have enlarged their stock of Ethiopian manuscripts. The Berlin State Library: there is a dated Sǝnkǝssar representing the still living manuscript tradition. Without concrete dating (which exists) a cataloguer surely might come to a wrong judgment concerning the date of writing the manuscript, but the date is clear: 20th cent. The second manuscript is a gift from Professor Dr. Walter W. Müller (Marburg): the unbound parchment leaves contain chronicles in Amharic concerning the history of Ethiopia and Šäwa written in the second half of the 19th cent. Then a collection of Hymns (Sälam), a Psalter and a small manuscript containing a text which is used as protection of the soul either during funeral rites or – as it is the case here – as a separate text serving the daily protection of a human being. The second library: the University Library Tübingen with a long tradition of collecting Oriental and Ethiopic manuscripts as well, now has acquired two manuscripts: a dated Mäzmurä Dawit of the second half of the 19th cent. which also represents the manuscript tradition at its best and a parchment scroll containing prayers for protecting a female person, but in which the originally restricted purpose has been changed into a general protective function.
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Holešová, Anna. "Baroque religious pilgrimages and decorations of printed pilgrimage guides." Roczniki Biblioteczne 64 (April 6, 2021): 111–34. http://dx.doi.org/10.19195/0080-3626.64.5.
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Pilgrimage guides belong to the most widely published types of religious literature in Bohemia and Moravia in the 17th and 18th centuries. During this period Baroque religiosity grew stronger and the Catholic Church sought to consolidate its position in the country, which inclined to the ideas of the Reformation. Religious pilgrimages, festivities and ceremonies along with the worship of saints and faith in miracles, served as promotional tools of the Catholic faith. In order to spread Marian Piety, Czech and Moravian printers published works written by the representatives of church elites. In their works they dealt with the history of pilgrimage sites related to the Virgin Mary. The prints were published in Latin and German. In addition to the treatise about the pilgrimage sites and miraculous healings, they included prayers, songs and recommendations as to how to behave during a pilgrimage. It was not only the text component which the reader found interesting; he/she was also impressed by the graphic design of the print. The book decoration consisted of vignettes, friezes, typographic ornaments, lines or clichés, which fulfi lled an aesthetic and practical function. The customers’ interest was stimulated by copper engraving illustrations and Baroque allegorical frontispieces depicting a Marian statue and miracle picture or by depiction of the concrete pilgrimage site in the form of a veduta. The authors included some of the important Czech illustrators and engravers who collaborated with famous foreign artists.
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Foot, Sarah. "Households of St Edmund." Studies in Church History 50 (2014): 47–58. http://dx.doi.org/10.1017/s0424208400001637.
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Theodred, bishop of London, who also held episcopal authority in Suffolk and Norfolk, drew up a statement in the 940s of how he intended to leave his property after his death. Despite his German name, he was probably a native of Suffolk, for he bequeathed a number of Suffolk lands to close relatives living in the region. His most generous bequests were to his cathedral church of St Paul in London, but he made a substantial grant of four estates in Suffolk to the church of St Edmund. Theodred’s will provides one of the earliest datable references to the existence of a religious household charged with maintaining the cult of St Edmund. King of the East Angles, Edmund had died in 869, having been defeated in battle by a Danish army which went on to conquer his kingdom. Later generations remembered him as a martyr, although contemporary sources said little about the circumstances of his death. A community of St Edmund was well established at Bury by the middle years of the tenth century, inspiring not only the generosity of the local bishop, but also his confidence in the efficacy of the congregation’s prayers. Theodred bequeathed land to the church of St Edmund as the property of God’s community there, for the good of his own soul. Exactly when a religious congregation first assembled to preserve the memory of the martyred king, and when it erected a wooden church to house his shrine remains, however, debatable.
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Mrasori, Naser, and Naim Kryeziu. "Similarities and Comparisons Between Stefan Zweig’s ‘Last Mass in St. Sophia’s Cathedral’ and Ismail Kadare’s ‘Saint Sophia’s Church’." Theory and Practice in Language Studies 13, no. 6 (June 1, 2023): 1337–42. http://dx.doi.org/10.17507/tpls.1306.01.
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Zweig’s contribution in Albanian literature comes from the effort of well-known Albanian intellectuals and translators, which in turn has inspired and influenced prominent figures in Albanian literature and culture. This paper focuses on the inspirations, similarities and differences between ‘Last Mass in the Cathedral of St. Sophia’ by the German author Stefan Zweig, who is one of the authors most frequently translated into Albanian, and ‘The Church of St. Sofia’ by the famous Albanian author, Ismail Kadare. The paper provides solid arguments demonstrating the interesting parallels between the theme, plot and motives in the two stories that depict the same historical event, the conquest of Constantinople and the invasion of Ottoman soldiers into the capital of the Byzantine Empire. Particularly, they emphasise the Church of Saint Sophia, the Sultan’s amazement at its beauty, the conversion of the Church into a mosque and the covering of the Christian elements, the faces of the saints and especially ‘those of Christ and Saint Mary’. Furthermore, icons and elements of historical and religious Christian significance, the fall of the Cross and the altering of the direction of prayers according to religious affiliation are also depicted. Thus, it may be said that great writers, such as Zweig and Kadare, do not have any regularity in where and when they appear. Hence, the connections and literary similarities, whether accidental or a sign of inspiration and influence, can be found in their works, as in many other authors of world literature.
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Rossano, Bram. "Magdalena’s gulden letanien." Church History and Religious Culture 102, no. 2 (July 4, 2022): 157–79. http://dx.doi.org/10.1163/18712428-bja10039.
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Abstract In contrast to the other works of the fifteenth-century mystic Magdalena of Freiburg, her Golden Litany was heavily copied in Germany and the Low Countries in the late Middle Ages. Despite its popularity, this meditative prayer on the Passion has not yet been studied. This article attempts to fill this gap. It offers a full survey of the transmitted manuscripts of the text and aims to provide insight into its distribution in the late medieval German and Dutch language areas. The prayer is discussed in the context of contemporaneous literary and religious traditions. In this way, the article attempts to explain why a southern German text was so popular in the Low Countries, especially in the circles of the Devotio Moderna.
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Schneider, Johann F. "Prayer and Inner Speech: Is There a Connection?" Psychological Reports 94, no. 3_suppl (June 2004): 1382–84. http://dx.doi.org/10.2466/pr0.94.3c.1382-1384.
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The present study explored the relation between frequency of prayer, inner speech, and self-efficacy for a sample of 134 Germany adults (88 women and 46 men). It was hypothesized that prayer activity by adults is functionally related to inner speech, and both might result in higher self-efficacy, but the findings challenge the notion that inner speech is associated with frequency of prayer and self-efficacy. More importantly, significant negative correlations were found between self-efficacy and both the measures of frequency of prayer ( r = –.28) and church attendance ( r = –.44). Further research is needed to relate inner speech to different types of private prayer, given that this sample comprised irregular churchgoers who prayed “never” or “sometimes.”
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Kozłowski, Janusz. "About the essense of the masurian Gromadkar movement." Masuro-Warmian Bulletin 304, no. 2 (July 20, 2019): 218–42. http://dx.doi.org/10.51974/kmw-134839.
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After the Reformation Masurians as subjects of the rulers of the first evangelical state in the world became Lutherans. Over time, the inhabitants of the southern areas of Easy Prussia and the so- called Lithuania Minor felt the lack of the deepened spirituality, which they did not find in the evangelical church. Through the settled in Gąbin (Gumbinnen) exiled from the area of Salzburg pietist Evangelists in Masuria, “The six books on True Christianity” by John Arndt appeared. The book, after the Bible and the Small Catechism of Luther became the most popular among people of Masuria. The first piety movements appeared in Masuria in the county of Nidzica and Szczytno at the turn of the 18th and 19th centuries. However their true upturn took place from the 1840s. It manifested itself in running home services, prayer meetings- so-called “beads” and increased activity of travelling preachers. In the seventies and eighties of the nineteenth century, The Gromadkar movement comprised between 30 and 80% of the Masurian population. The centre of the Masurian clusters was located near Szczytno, Pisz and Mrągowo. Registered in 1885 by the Prussian Lithuanian Christopher Kukat , the East Prussian Evangelical Prayers Association which with the help of its bilingual (German Lithuanian) paper Pakajaus Paslas/ Friedens- Bote gave the organizational framework to the East Prussian clusters. At the turn of 19th and 20th centuries, the Gromadkar movement reached its apogee, also spreading among the Mazurian workers’ communities in the Ruhr. Since the First World War, there has been a gradual stifling of the movement, which in the Nazi era entered agonal phase. The key to understanding the world of clusters is the “Six Books on True Christianity” by John Arndt, in which he creates a kind of bridge between Luther’s teachings and the writings of the Rhine mystics of Master Eckhart, John Tauler and Henry Suzo, giving Mazurians directions for spiritual growth. It was supposed to rely on “Six Books” to deny yourself, to reject your own ego, to seek contact with God, indicating as the goal the union with God. The uniqueness of the Gromadkar movement consisted in going beyond the Lutheran principle of “justification by faith” and entering the ground of Christian mysticism unknown to the Evangelical doctrine, which happened through the work of Arndt. An additional aspect that opens up in this context is the Slavic and Lithuanian spirituality and the sensitivity of the crowd, without which undoubtedly it would not be possible to practice mysticism on the basis of the Evangelical religion.
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Kim, Kundong. "Resonance Empowered By Christianity." Journal of Asian Orientation in Theology 5, no. 1 (February 28, 2023): 53–72. http://dx.doi.org/10.24071/jaot.v5i1.5686.
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The purpose of this article is to understand the modern world better and to find what theology can contribute to it. Modernity has brought about many achievements for human beings, but they can be ambivalent in nature, sometimes with pathological consequences. The theory of resonance is an approach by a German sociologist, Hartmut Rosa, and is one of the meaningful responses to the ambivalent situations ofmodernity. It focuses on individuals’ ability to resonate in their life experiences. Its analysis ofthe modern society, which include Asian societies, and its proposals based on that analysis are very convincing, but some critical reflections from theological perspectives can provide a useful complement to the theory. The essay will use approaches from sociology and theology in order to access the resonance theory. The dialogue with theology shows that theology sheds light on the meaning ofpain and suffering in the human realities of evil and death, which the theory seems to neglect. It can bring about solidarity through prayers and offer a suitable pastoral approach. By enabling rethinking about time as a creation of God, theology can drive out fear against the phenomenon of acceleration and can help human beings to live out the present and to meet God in this very moment in life. Moreover, theology adds the dimension oftranscendence to life. On the other hand, Rosa’s concept ofresonance provides an occasion for these theological reflections and helps one to rethink the modern-day pastoral approach for people, believers and non-believers alike. In other words, confronting this theory helps Christianity to be more open to the modern world and to understand it better. It is hoped that the essay will further thedialogue of the theory with theology and the thoughts from other traditions such as in Asia
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Ciappara, Frans. "Strategies for the Afterlife in Eighteenth-Century Malta." Studies in Church History 45 (2009): 301–10. http://dx.doi.org/10.1017/s0424208400002588.
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According to Protestant eschatology, the dead are no longer with us. In the forceful words of Eamon Duffy they are ‘gone beyond the reach of human contact, even of human prayer’. But if this was the most devastating change in the mind of Protestants, Catholics affirmed Tridentine teaching on the cult of the dead by an ‘obsessional multiplication’ of suffrages or intercessory prayers, especiallypost mortemmasses. This belief was still strong in eighteenth-century Catholic Europe. Italy, Spain and south-west Germany all exhibited such religious ‘frenzy’. Only France may be cited as an example to the contrary. Michel Vovelle has successfully proved that in Provence the will became simply a legal act distributing fortunes, with no reference to the pious clauses. However, we cannot extend this thesis, as Philippe Aries has mistakenly done, to the entire Catholic West.
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Matter, Stefan. "Gebetsparodien des hohen und späten Mittelalters." Das Mittelalter 24, no. 2 (November 13, 2019): 370–89. http://dx.doi.org/10.1515/mial-2019-0042.
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AbstractThis article addresses the possible conditions under which parodies of prayer could emerge and be transmitted in the High and Late Middle Ages. It aims to offer a systematic overview over the different forms of prayer parody in the German-speaking Middle Ages. After some preliminary remarks on definitions I suggest a typology of German-speaking prayer parodies and conclude with some general observations on the possible contexts in which such texts were used.
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McEwan, Dorothea. "Book Reviews : Regler-Bellinger, B., Die Himmelsherrin bin ich: Gebete und Hymnen an Göttinnen (I am the Lady of the Heavens: Prayers and Hymns to Goddesses) (Bonn: Verlag Gisela Meussling, 1993), pp. 352. German. DM39." Feminist Theology 6, no. 18 (May 1998): 123–24. http://dx.doi.org/10.1177/096673509800001809.
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Lienau, Detlef, Stefan Huber, and Michael Ackert. "Religiosity and Spirituality of German-Speaking Pilgrims on the Way of St. James." Religions 13, no. 1 (January 6, 2022): 51. http://dx.doi.org/10.3390/rel13010051.
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The article examines the intensity and structure of religiosity and spirituality of German-speaking foot and bicycle pilgrims on the Way of St. James within the framework of a multidimensional model of religiosity. The following nine aspects are distinguished: religious questions, faith, religious and spiritual identity, worship, prayer, meditation, monistic and dualistic religious experiences. Data of N=425 German-speaking pilgrims of the Way of St. James from the years 2017 and 2018 are analyzed. The data of the Religion Monitor 2017 from Germany, Austria, and Switzerland (N=2837) serves as a population-representative comparison sample. Descriptive statistics, t-tests, and multiple regression analyses are used to analyze and to compare the two groups. The results show that German-speaking pilgrims in the analyzed sample have substantially higher values on all dimensions of religiosity than the general population in Germany, Austria, and Switzerland. This difference is most pronounced in the spiritual self-concept. However, for most pilgrims, the categories religious and spiritual are not mutually exclusive. Rather, spirituality forms a basis shared by almost all pilgrims in the sample, to which religiousness is added for many. Further, results are discussed in the light of the existing foot and bicycle pilgrimage research. Conclusively, it can be said that tourism and church actors should consider the religious character of pilgrims, which remains despite all changes in the religious landscape.
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Bluman, Oz. "The Moment of Worldwide Renewal: Hillel Zeitlin and the Theosophical Activity in Warsaw 1917–1924." Modern Judaism - A Journal of Jewish Ideas and Experience 41, no. 2 (April 24, 2021): 137–61. http://dx.doi.org/10.1093/mj/kjab004.
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Abstract This article examines the idiosyncratic conduct of the philosopher, journalist and mystic, Hillel Zeitlin (1871–1942). Both Zeitlin's writings and activities are unique or even strange when viewed against the backdrop of the Jewish streets of Warsaw during those years, even when considering other “neo-Hasidic” projects. He published poem-prayers and a personal-mystical diary, founded journals, called for religious and spiritual awakening and tried to start mystical study and prayer groups. Zeitlin's work had a messianic fervor that was lacking in the activity of other Jewish figures. Despite an expansion of scholarly interest in Zeitlin's writings and activities, no satisfactory explanation of his behavior has yet been proposed. This article contextualizes Zeitlin's writing and activities in light of those of various spiritual and esoteric movements that flourished in early twentieth century Poland, Russia and Germany, in particular, those of the Theosophical Societies in Warsaw. He was aware and deeply sympathetic to the various movements of spiritual awakening, and these affected his work profoundly.
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McCoog, Thomas M. "Resisting National Sentiment: Friction between Irish and English Jesuits in the Old Society." Journal of Jesuit Studies 6, no. 4 (October 11, 2019): 598–626. http://dx.doi.org/10.1163/22141332-00604003.
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Pedro de Ribadeneyra, first official biographer of Ignatius of Loyola, showered praise upon him and his companions for abandoning immoderate sentiment “for particular lands or places” in their quest for “the glory of God and the salvation of their neighbors.” Superior General Goswin Nickel praised a Society conceived in Spain, born in France, approved in Italy, and propagated in Germany and elsewhere. Out of diversity Ignatius had forged unity. Ribadeneyra prayed that nothing would ever threaten this union. His prayers were not heard: the Society’s internal unity was often endangered by national sentiment despite congregational attempts to curtail and eliminate it. This article does not purport to be an exhaustive study of localism versus internationalism—although such a study is needed—but an investigation of relations between Irish and English Jesuits principally in the seventeenth century. Individual Jesuits did in fact cooperate, but there were limits. A proposal in 1652 that the independent Irish mission become part of the English mission was that limit.
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Stolarska-Fronia, Małgorzata. "Between War Images and Ecstatic Prayers." Journal of Avant-Garde Studies 3, no. 1-2 (December 18, 2023): 93–121. http://dx.doi.org/10.1163/25896377-00301006.
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Abstract The work of Breslau artist Heinrich Tischler (1892–1938), although well-known and investigated by researchers of local art milieu, mainly through exhibitions, has not yet received a deeper interpretation from the point of view of the complex and rich iconographic repertoire that has its roots in both Jewish and non-Jewish mystical thought, and in terms of the artist’s connections with the Jewish Expressionist community from Germany and Eastern Europe. Tischler, as a Jewish Expressionist whose work touched on messianic and apocalyptic themes, drew inspiration from the Kabbalah and included references to Christian iconography, as well as an element of the grotesque. This article focuses primarily on Tischler’s painting and graphic works, analyzing their Jewish idiom of messianic and apocalyptic motifs.
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Saryaeva, Rayma G. "Немцы Калмыкии: к истории этнической группы в фокусе переписей населения." Oriental studies 16, no. 6 (December 29, 2023): 1473–95. http://dx.doi.org/10.22162/2619-0990-2023-70-6-1473-1495.
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Introduction. The study deals with Russia Germans of Kalmykia and analyzes the state of the ethnic group (traditionally referred to as a minority across the designated territory) from 1897 to the late 1930s on the basis of census data (1897, 1926, 1939), archival documents, and published works. The relevance of the issue lies in its poor historiography: works examining census data as a historical source on Kalmyk Steppe are few enough, and they actually focus on the indigenous ethnic community (Kalmyks) with only fragmentary reviews of two-three other groups. Goals. The paper seeks to characterize the German ethnic group, which has been integral to Kalmyk Steppe’s population since the late nineteenth century, its demographic features, and social structure. Materials and methods. The study rest on the general scientific principles of historicism and objectivity, and employs the methods of historical reconstruction and system analysis that have proved instrumental in identifying certain demographic changes over time. Results. The German community in Kalmykia started taking its shape in the mid-1870s, and was closely connected with the history of local Estonians, the latter having arrived in Kalmyk Steppe almost simultaneously and founded a settlement next to the German one. The traced growth dynamics attests to the group was enjoying a constant increase since its foundation. Sound facilities and decent educational levels became key to the successful development of both farms (households) and villages joined by German settlers. On arrival in Bolshederbetovsky Ulus, the newcomers immediately built prayer houses in their villages and opened primary parish schools with teachers of their own. These would, on the one hand, facilitate the community’s consolidation in the new place and, on the other hand, ensure the younger generation be brought up in the spirit of ancestral values. Kalmykia’s ethnic Germans were part of the multinational society, but meanwhile tended to preserve some specifics of their culture. According to the Soviet Census of 1939, the size of this group increased 3.5 times compared to the early 1890s. The events witnessed by the following decade changed their history once and for all.
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Davenport, Nancy. "Modernism and Mysticism in Germany: Wilhelm Worringer and Pater Desiderius Lenz." Religion and the Arts 14, no. 1-2 (2010): 78–138. http://dx.doi.org/10.1163/107992610x12596486893617.
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AbstractThe text seeks to integrate the late nineteenth and early twentieth-century art of the traditional Benedictine community of Beuron in southwestern Germany with early twentieth-century Modernist aesthetics, particularly as the latter are expressed in Abstraction and Empathy, a Contribution to the Psychology of Style by the German Art Historian Wilhelm Worringer. The influences on Beuron art—the German Kulturkampf that set Protestants and Catholics in northern and southern Germany in opposition and placed the few remaining monastic communities in limbo, the Beuron artist monks’ inspiration from the immobile Egyptian antiquities in the museums of Munich and Berlin, and their desire to develop a universal and otherworldly Christian art which transcended the tangible, tactile, and divisive world in which they lived, worked, and prayed—resulted in a similar rejection of the visible, the real, and the tangible and an embrace of the eternal and symbolic that the Modernists sought. The text ends with a quote from the Dutch Modernist Jan Toorop, a recently converted Roman Catholic, who asked his audience the following in 1912: “Two sculptures that dominate today in the mainstream of sculpture are The Burghers of Calais by the great Rodin and on the other hand St. Benedictine and St. Scholastica by the Benedictine Father Desiderius Lenz. Where do you want to go: to Rodin or to Lenz? To Calais or to Monte Cassino near Rome? Take a look at the work and we’ll talk again?” The question asked by Toorop is the question interrogated in this text.
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Rybińska, Agata. "Modlitewniki dla Żydówek w języku polskim, ich autorzy i użytkowniczki. Casus Żydów warszawskich połowy XIX wieku." Studia Judaica, no. 1 (47) (2021): 99–121. http://dx.doi.org/10.4467/24500100stj.21.004.14606.
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Prayer Books for Jewish Women in Polish, Their Authors and Users: The Case of Jews in Warsaw in the Mid-Nineteenth Century In the nineteenth century, only two prayer books for Jewish women and girls were published in the Polish language: one written by Jakub Elsenberg (Warsaw 1855) and the other by Rozalia Saulson (Warsaw 1861). This small numer contrasts with the numerous editions of tkhines in Yiddish and Andachts- and Gebetbücher in German. The aim of the paper is to discuss the circumstances of the creation of both books and specificity of these editions. The origins of the users of the Warsaw’s prayer books according to the list of subscribers (and using the data of genealogical sources) are also considered.
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Fisher, Alexander J. "THESAURUS LITANIARUM: THE SYMBOLISM AND PRACTICE OF MUSICAL LITANIES IN COUNTER-REFORMATION GERMANY." Early Music History 34 (September 23, 2015): 45–95. http://dx.doi.org/10.1017/s0261127915000066.
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AbstractA venerable form of petitionary prayer, the litany emerged as a key aural expression of Counter-Reformation Catholicism around the turn of the seventeenth century, particularly in the confessionally contested borderlands of the Holy Roman Empire. Its explicit projection of the dogma of sanctoral intercession, rejected soundly by Protestant theologians, helped to make the litany a flashpoint for religious controversy. Especially in the duchy of Bavaria, the northern bastion of the Counter-Reformation, the litany flourished in a wide variety of monophonic and polyphonic forms that reflected its fluid position on a spectrum between oral and written traditions. This essay explores the usage and significance of the litany in Counter-Reformation Germany, focusing especially upon the Thesaurus litaniarum (Treasury of Litanies, 1596) by Georg Victorinus, music director of the Munich Jesuits. Intimately connected with currents of Catholic reform in German-speaking lands, this great anthology illustrates the varied and creative ways in which composers responded to the litany’s distinctive ebb and flow of titles and petitions to holy intercessors.
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Lesiv, Mariya. "Prayer and Power." Ethnologies 34, no. 1-2 (August 6, 2014): 227–49. http://dx.doi.org/10.7202/1026152ar.
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A young girl from the western Ukrainian village of Horodnytsia was seriously ill. In 2007, a family in Germany sent her a statuette of the Mother of God that was said to have miraculous power. The gift was intended to help the girl to recover from her illness. The statuette took on a new purpose, developing into a new tradition. It was incorporated into a homemade altar that traveled from house to house, accompanied by many local women performing religious songs and prayers. This paper draws attention to the Horodnytsia ritual’s collective significance. From an emic perspective, as shared by the ritual’s practitioners, the new tradition communicated women’s response to the ongoing post-Soviet socio-economic crisis. From my own, etic, perspective, informed by performance and gender studies, the altar’s role appeared to expand beyond this, revealing women’s creative, though unselfconscious, attempt to subvert the patriarchal order of vernacular Christianity. The ritual empowered the village women, especially because it was shaped by the familiar model of religious authority. The women consecrated their domestic space following a well-known pattern of church spatial organization. They established their own authority through the development of a kind of close contact with the sacred that they could not achieve in the context of the traditional church.
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Cornelius, Ian, and Kathy Young. "Medieval Manuscripts at Loyola University Chicago." Manuscript Studies: A Journal of the Schoenberg Institute for Manuscript Studies 8, no. 2 (September 2023): 387–98. http://dx.doi.org/10.1353/mns.2023.a916138.
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Abstract: This article provides a summary overview of the collection of pre-1600 western European manuscripts in Loyola University Chicago Archives & Special Collections. The collection presently comprises four manuscript codices, at least thirty-eight fragments, and four documents. The codices are a thirteenth-century book of hours from German-speaking lands; a fifteenth-century Dutch prayer book; a preacher's compilation written probably in southern Germany in the 1440s; and two fifteenth-century Italian humanist booklets, bound together since the nineteenth century, transmitting Donatus's commentary on the Eunuchus (incomplete) and an anthology of theological excerpts, respectively. The fragments consist of thirteen leaves from books dismembered by modern booksellers (most are from fifteenth-century books of hours) and a larger number of binding fragments, all but two of which remain in situ. These represent the remains of ten manuscript books: four Latin liturgical books, two texts of Roman civil law, one large-format thirteenth-century Italian Bible, one thirteenth-century copy of Ptolemy's Almagest in the translation of Gerard of Cremona, one late fourteenth-century copy of the Ockhamist Tractatus de principiis theologiae , and one fifteenth-century Dutch book of hours in the translation of Geert Grote. Many of these materials have remained unidentified until now.
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De Mooij, Jack. "Protestantse Huisgodsdienst in Nederland in Het Begin Van De Negentiende Eeuw." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 82, no. 2 (2002): 301–23. http://dx.doi.org/10.1163/002820302x00689.
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AbstractFamily worship, or family prayer, is a form of piety which was propagated in the Netherlands in the seventeenth century by the pietistic movement of the Nadere Reformatie. It was still propagated when in the early nineteenth century the theological climate had changed. In family worship the members of a family held a sort of church service together: they prayed together, sang and read from the Bible or an edifying book. Around the year 1800 many books were written for family devotion in the Netherlands, even by such prominent theologians as Clarisse and Van der Palm. Moreover, many translations of devotional books of German origin appeared. In this article family worship is described on the basis of three treatises published by Dutch societies, the orthodox Haagsch Genootschap, the 'evangelical' Nederlandsch Zendeling Genootschap, and the liberal Maatschappij tot Nut van het Algemeen. These treatises were written for the 'common man'. They show that in the early nineteenth century family worship was propagated because religion was seen as the guarantee of the happiness of the family, and of the prosperity of society in general. The concept of family worship was especially suited to the pervading culture of homeliness in the Netherlands of the early nineteenth century. In spite of the different background of the three societies, their treatises do not differ from each other very much.
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Leszczensky, Lars, and Sebastian Pink. "Are Birds of a Feather Praying Together? Assessing Friends’ Influence on Muslim Youths’ Religiosity in Germany." Social Psychology Quarterly 83, no. 3 (August 12, 2020): 251–71. http://dx.doi.org/10.1177/0190272520936633.
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Muslim religiosity is often portrayed as a barrier to integration into secular societies, especially in Europe. Scholars suggest that religiously segregated networks reinforce Muslims’ religiosity and religious identification, but solid evidence is scarce. Based on longitudinal German data, we examined whether friendship networks influence Muslim youths’ religiosity. Using stochastic actor-oriented models, we also assessed whether religiosity in turn relates to friendship choices. We found that higher shares of Muslim friends neither increase Muslim youths’ religious identification nor their frequency of prayer, but they are associated with more frequent mosque attendance. Furthermore, Muslim youths assimilated their Muslim friends’ mosque attendance and frequency of prayer. Friends’ actual religious practices, rather than shared group membership, thus seems to shape individual religiosity. Finally, religiosity does not hamper interreligious friendships; it was unrelated to friendship choices. Results are similar for Christian youths, suggesting that these patterns are not unique to Muslims.
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Waltman, Jerold. "Communities in Conflict: The School Prayer in West Germany, the United States and Canada." Canadian journal of law and society 6 (1991): 27–43. http://dx.doi.org/10.1017/s0829320100001903.
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AbstractThree remarkably similar court cases involving prayers in public schools have been decided in Germany, the United States, and Canada, all of which illustrate the issue of communities in conflict. Comparing these cases is especially pertinent for Canadian jurisprudence inasmuch as community has been trumpeted as important for giving life to the Charter. Developing four options for religiously plural federal societies, this article shows how these three countries each choose different routes, and how these choices relate to history and culture. Further, it points out that an emphasis on community in Charter interpretation is in tension with itself.
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Bondarko, Nikolai A., Margarita G. Logutova, and Evgenij A. Lyakhovitskiy. "One German late medieval paper prayer book from the collection of Russian National Library." Vestnik of Saint Petersburg University. History 62, no. 2 (June 2017): 277–90. http://dx.doi.org/10.21638/11701/spbu02.2017.205.
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Schmidt-Lauber, Hans-Christoph. "The Ecumenical Contribution to the German Erneuerte Agende: The Case of the Eucharistic Prayer." Studia Liturgica 26, no. 2 (September 1996): 277–88. http://dx.doi.org/10.1177/003932079602600213.
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Meyer, Michael A. "The Career of a Mediator. Manuel Joël, Conservative Liberal." transversal 14, no. 2 (December 30, 2016): 56–64. http://dx.doi.org/10.1515/tra-2016-0008.
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AbstractThis essay focuses upon Rabbi Manuel Joël, stressing for the first time his unusual position between the Positive-Historical and the Liberal movements within German Judaism. His stance produced controversy both with the Liberal Rabbi Abraham Geiger, his predecessor in the Breslau rabbinate, and Heinrich Graetz, his teacher at the Positive-Historical Breslau Theological Seminary. Points of dispute included Joël’s prayer book and his participation in the Liberal Leipzig Synod of 1869. Yet controversy eventually gave way to reconciliation and Joël could ultimately enjoy the respect of both factions.
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Ruin, Hans. "Saying Amen to the Light of Dawn: Nietzsche on Praise, Prayer, and Affirmation." Nietzsche-Studien 48, no. 1 (November 1, 2019): 99–116. http://dx.doi.org/10.1515/nietzstu-2019-0007.
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Abstract This article addresses the role and meaning of prayer as well as the language of piety and praise in Nietzsche’s writings, notably in Zarathustra.<fnote> This essay was first presented as a talk in German at the 2017 Nietzsche colloquium in Sils Maria, the theme of which was “Zarathustra und Dionysos”. In preparing it for a publication in English, the argument has been reworked and expanded and references have been added, while partly preserving the tone and structure of the oral delivery. I am grateful to the instructive comments and suggestions of the anonymous reviewers for Nietzsche-Studien.</fnote> Nietzsche can be read as an uncompromising critic of religion but also as the initiator of a new form of faith, described by some scholars as a “Dionysian piety”. The analysis takes its lead from the way in which Z refers to his yes-saying as also saying “amen”, exploring how Nietzsche explicitly incorporates the language of religious discourse into his writing. Examining passages where he explicitly questions the adoption of confessional language and prayer, it criticizes as overly simplistic the view of his thinking as seeking a new piety. The discussion of the significance of prayer from a psychological, linguistic, and poetological perspective highlights the experience of “inspiration” as a key to the adoption of confessional language in Z. In an interpretation of the last part of this book, it shows how its concluding scenes coalesce precisely around the role and possibility of prayer and piety, and how a crisis in the narrative is triggered by the inability of Zarathustra’s visitors to properly understand his message in this regard. A concluding interpretation of the section “Before Sunrise” in the third part of the book shows how it gathers the philosophical stakes involved in Nietzsche’s understanding of prayer, piety, and confessional praise.
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KARACA, ERDEM, and MUSTAFA BOSTANCI. "‘DİE WELT’ YAZARLARININ KALEMİNDEN (2007-2020) ALMANYA’DA ALEVİLİK VE ALEVİLER." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 104 (December 3, 2022): 241–63. http://dx.doi.org/10.34189/hbv.104.014.
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Used to express mass media that provides one-way communication such as television, newspaper, radio and magazine, digital media, which takes the place of traditional media and gives the opportunity to communicate interactively, has become one of the indispensables of humanity. In this context, the Internet news portal of Die Welt, which has a high impact in Germany, started its broadcasting life in 1995. Die Welt, which managed to reach the level of multimedia news centre in a short time, continues its activities by growing day by day and reaching more readers. In our study, based on selected news on the portal, Alevis, Alevism, Islam, religious practices (headscarf, alcohol, prayer, fasting, etc.), integration policies and articles published on Turkey, it was aimed to reach what information is given about Alevism and Alevis in Germany. While doing this, the articles written by A. Posener, F. Schindler, F. Peters, H. Hirsch, K. Eigendorf, Ö. Muzlu, T. Stoldt in Die Welt were used. It has been seen that the authors generally agree on the following points: Alawites accept the prophets and books in Judaism and Christianity as equal revelations, the idea of the principle of equal rights for all people, regardless of men and women, is an indispensable part of their beliefs, and life itself is the focal point of the Alevi belief; it is not important to perform purely religious rites such as going to the mosque, praying five times a day, prohibiting pork and alcohol, fasting or making a pilgrimage to Mecca. Many points have been reached such that Alevis not only preach the culture of tolerance and nonviolence at all times, they live it, therefore they are the natural ally of the West in Turkey, at least 500,000 Alevis live in Germany and they can be in harmony with the German society without any difficulties within the framework of the integration policy, Alawites have been mistreated at all times in Turkey, their existence has been ignored, and even they have been subjected to forced Islamization (Sunnization). In our research, the reality and validity of the issues stated by the authors were examined in the light of scientific data and tried to be understood and explained. Keywords: Alevis, Alevism, Sunni Islam, Alevism in Germany, Alevis and Turkey.
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Debele, Serawit. "Waiting as a site of subject formation: examining collective prayers by Ethiopian asylum seekers in Germany." Critical African Studies 12, no. 1 (December 3, 2019): 52–64. http://dx.doi.org/10.1080/21681392.2019.1697311.
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