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Journal articles on the topic 'German Reformed Church'
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1
Henke, Manfred. "Toleration and Repression: German States, the Law and the ‘Sects’ in the Long Nineteenth Century." Studies in Church History 56 (May 15, 2020): 338–61. http://dx.doi.org/10.1017/stc.2019.19.
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At the beginning of the period, the Prussian General Law Code did not provide for equal rights for members of ‘churches’ and those of ‘sects’. However, the French Revolution decreed the separation of church and state and the principle of equal rights for all citizens. Between the Congress of Vienna (1815) and the revolution of 1848, Prussian monarchs pressed for the church union of Lutheran and Reformed and advocated the piety of the Evangelical Revival. The Old Lutherans felt obliged to leave the united church, thus eventually forming a ‘sect’ favoured by the king. Rationalists, who objected to biblicism and orthodoxy, were encouraged to leave, too. As Baptists, Catholic Apostolics and Methodists arrived from Britain and America, the number of ‘sects’ increased. New ways of curtailing their influence were devised, especially in Prussia and Saxony.
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Burchill, Christopher J. "On the Consolation of a Christian Scholar: Zacharias Ursinus (1534–83) and the Reformation in Heidelberg." Journal of Ecclesiastical History 37, no. 4 (October 1986): 565–83. http://dx.doi.org/10.1017/s002204690002203x.
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It is perhaps the most fitting comment on a Christian scholar to note that, whereas his work has been of importance to the Church down the years, the details of his life have passed into obscurity. This remark is particularly appropriate in looking at the figure of Zacharius Ursinus, the main author of the Heidelberg Catechism and one of the founding fathers of the German reformed tradition. Most previous analysis has been focused on his growing sympathy with the teaching of Calvin in the period prior to his open adoption of the reformed cause following the death of Melanchthon. The effort to explain the background to the break-up of the Philippist party in the 1560s has yet deflected attention from a proper consideration of Ursinus' own views. Even the most recent account by Derk Visser, where some new insights have been provided on the basis of the published correspondence, is mostly concerned with this problem of his early development. Yet any serious attempt to place his writing in its historical context must concentrate on the situation in Heidelberg, which was the setting for the bulk of his work both as a reformer and pedagogue. In seeking to fill this gap, it is the purpose of the present paper to rediscover something of the man's character and the nature of his religious conviction, rather than to take up the now established debate about the relation of his theology to that of the other leading reformers. Such a study should furnish a useful basis for a more balanced assessment of his own contribution to the broader history of the Church.
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Łukańko, Bernard. "Tajemnica duszpasterska. Analiza na przykładzie rozwiązań odnoszących się do Kościoła Ewangelicko-Reformowanego w RP." Zeszyty Naukowe Uniwersytetu Rzeszowskiego. Seria Prawnicza. Prawo 29 (2020): 350–66. http://dx.doi.org/10.15584/znurprawo.2020.29.24.
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The study presents and analyses solutions in common law relating to the protection of pastoral secrecy, and more precisely the secrecy of pastoral conversation in the Evangelical Reformed Church in the Republic of Poland, which stems from the Swiss branch of Reformation and which has a tradition of 450 years in Poland. The analysis covers the institution of pastoral secrecy as compared to the institution of the seal of confession which is clearly protected under the provision of the Code of Criminal Procedure, the Code of Civil Procedure, the Code of Administrative Procedure, the Tax Ordinance Act and the Supreme Audit Office Act. Furthermore, the study features a presentation of internal regulations of the Evangelical Reformed Church concerning pastoral secrecy and an analysis of the case law of Polish and German courts applicable to the protection of that type of secrecy.
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Hiebsch, Sabine. "The Coming of Age of the Lutheran Congregation in Early Modern Amsterdam." Journal of Early Modern Christianity 3, no. 1 (January 1, 2016): 1–29. http://dx.doi.org/10.1515/jemc-2016-0001.
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AbstractContrary to most of the German Lands of the Empire, Lutherans in the Low Countries were a religious minority. In order to establish a congregation in the nascent Dutch republic the Amsterdam Lutherans had to manoeuver between a non-Lutheran authority, the public Reformed Church with the most rights and the highest visibility and other religious minorities. This article describes the influencing factors that helped the Lutherans in this ongoing dynamic and vulnerable process of negotiation. It shows how experiences made by the first generations of Dutch Lutherans in Antwerp were important for the choice to start as a house church. It further explores the international connections of the Amsterdam Lutherans, especially with Scandinavia, that eventually made it possible for them to own two big, publicly visible churches, while still being a religious minority.
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Yarnell, Malcolm B. "Toward Radical New Testament Discipleship." Perichoresis 15, no. 4 (December 1, 2017): 91–117. http://dx.doi.org/10.1515/perc-2017-0024.
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Abstract Radical New Testament disciples may benefit from placing the 16th century South German Anabaptist theologian Pilgram Marpeck in conversation with the 20th century Swiss Reformed theologian Karl Barth. Marpeck and Barth will enrich ecumenical Christfollowers within both the Reformed and the Free Church traditions even as they remain confessional. Our particular effort is to construct a soteriology grounded in discipleship through correlating the coinherent work of the Word with the Spirit in revelation, through placing human agency within a divinely granted response to the gracious sovereignty of God, and through providing a holistic doctrine of individual and communal life in union with Christ.
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Hartman, Bert Jan. "Het optreden van ds. Fredrik Slomp tijdens de crisisjaren en de opkomst van het fascisme." DNK : Documentatieblad voor de Nederlandse kerkgeschiedenis na 1800 44, no. 94 (June 1, 2021): 1–24. http://dx.doi.org/10.5117/dnk2021.94.001.janh.
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Abstract The focus of this article is on the actions of Reverend Frits Slomp, vicar of the Reformed Church in Heemse, during the economic depression of the 1930s, and his response to the rise of national socialism as a new political movement. During the depression many labourers in Heemse and Hardenberg lost their jobs. Reverend Slomp put a great deal of personal effort into helping these men and into trying to solve their social-economic problems. When in 1933 the National Socialist German Workers’ Party (NSDAP) came into power in Germany and the National Socialist Party (NSB) was gaining ground in the Netherlands, Reverend Slomp warned about the dangers of National Socialism.
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Schwarz, Karl. "Academic Relations Between Debrecen and Vienna: Exemplified By Eduard Böhl and Sándor Venetianer." Perichoresis 19, no. 1 (March 1, 2021): 101–13. http://dx.doi.org/10.2478/perc-2021-0007.
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Abstract The study seeks to investigate the relationship between Theological Faculty of Debrecen Reformed College and the Protestant Theological Faculty at University of Vienna. The counter-movements against modern, or so-called liberal theology brought Eduard Böhl from Vienna and Ferenc Balogh into a shared theological camp. The former followed the German-Dutch confessionalist Pietist of Reformed faith the letter became the leading figure of New-Orthodoxy movement of Debrecen. Both professors were keen on educating and training students with a view to respect and love the traditional doctrines, faith expressions of the church. Their endeavoured to put their students into significant jobs where influence could be exerted. This paper shows light on how Böhl sought to manage a former student, Sándor Venetianer’s carreer so as to continue the kind of theology that the famous professor of dogmatics also promoted.
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Kloes, Andrew. "Reading John Wesley through Seventeenth-Century Continental European Reformed Theologians." Bulletin of the John Rylands Library 94, no. 2 (September 2018): 73–93. http://dx.doi.org/10.7227/bjrl.94.2.3.
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This article analyses the theological development of the eighteenth-century Church of England priest Augustus Montague Toplady through two manuscript collections. The first of these is a copy of John Wesley’s Explanatory Notes upon the New Testament that Toplady heavily annotated during his time as a university student in 1758. This book is held in the Methodist Archives and Research Centre at the John Rylands Library. Toplady’s handwritten notes total approximately 6,000 words and provide additional information regarding the development of his views of John Wesley and Methodism, ones which he would not put into print until 1769. Toplady’s notes demonstrate how he was significantly influenced by the works of certain Dutch, German and Swiss Reformed theologians. The second is a collection of Toplady’s papers held by Emory University in Atlanta, Georgia. Together, these sources enable Toplady’s own theology and his controversies with Methodists to be viewed from a new perspective. Moreover, these sources provide new insights into Toplady’s conceptualisation of ‘Calvinism’ and changes in the broader Anglican Reformed tradition during the eighteenth century.
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Harmati, Béla László. "European Influences: Local Solutions The Pulpit Altar as a Means of Expression." Periodica Polytechnica Architecture 48, no. 1 (July 10, 2017): 17–22. http://dx.doi.org/10.3311/ppar.11183.
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In the Evangelical-Lutheran Church, the use of pulpit altars has never been obligatory or exclusive. However, the importance of the cult centre in the increasingly uniform internal space as a principle of interior design brought this form into life; one that is exclusively characteristic of the Evangelical-Lutheran Church. In Hungary, pulpit altars were built from the time of the Edict of Tolerance (1781) until the end of the 19th century. In their form, they were mostly to local specifications and options, which played an important role over and above the strong Western European influences. In the evolution of the typology, it is not only the interaction between the Catholic and Reformed elements that can be pinpointed but also the national differences so characteristic within the Evangelical-Lutheran Church.The Slovak, German and Hungarian speaking Lutheran communities, with their diversified and unique relationships, had enriched the forms used in church furnishing in Hungary; this can best be seen in the pulpit altars constructed in the same period.
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Ward, W. R. "German Pietism, 1670–1750." Journal of Ecclesiastical History 44, no. 3 (July 1993): 476–505. http://dx.doi.org/10.1017/s0022046900014196.
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German Pietism and cognate movements in the Reformed world, especially in the Netherlands, the Rhineland, Switzerland and Hungary, continue to be one of the most strenuously contested and assiduously worked fields not only of modern church history, but of the history of religious belief and practice not ecclesiastically orientated. Their bibliography is augmented by some 300 contributions a year by scholars from Finland to the United States, though the bulk of the work is German, and much of the rest is presented in German. A brief survey (which must necessarily exclude the literature relating to Austria and Salzburg) can do no more than sample what has been happening in this area since the Second. World War, and suggest its connexions with the older work, some of which remains of first class significance. Fortunately the journal Pietismus und Neuzeit (now published at Gottingen by Vandenhoeck and Ruprecht) has since its inception in 1974 carried not only papers of high quality, but a bibliography of the year's work. This was the achievement, until his untimely death in 1990, of Klaus Deppermann, and aimed strenuously to be complete. His successors have been daunted by the magnitude of this task, and do not promise to compass all the non-German literature; but no doubt will trace most of what is really important.
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Tijssen, Henk. "De Christelijke Nationale Actie (CNA) van prof. dr. Hugo Visscher : Een mislukte poging tot hervormd-gereformeerde partijvorming." DNK : Documentatieblad voor de Nederlandse kerkgeschiedenis na 1800 42, no. 91 (December 1, 2019): 121–38. http://dx.doi.org/10.5117/dnk2019.91.001.tijs.
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Abstract At the end of the Interbellum and in the first years of the German occupation a specific Reformed-Calvinist political action group existed, the Christelijke Nationale Actie (Christian National Action, cna). The founders deliberately did not want to found a political party or movement, but an action group. At first, they intended an interconnection of all four existing protestant parties, but none of them wanted to collaborate. Co-operation bounced off on the interpretation of Article 36 of the Nederlandse Geloofsbelijdenis (Belgic Confession, ngb), concerning the office of civil government and the relation between church and state. The cna decided to join the elections of 1937 as a political party, but did not get enough votes to win a chair in the Parliament. In 1941 de cna was liquidated by the German occupiers.
12
Hart, D. G. "Divided between Heart and Mind: the Critical Period for Protestant Thought in America." Journal of Ecclesiastical History 38, no. 2 (April 1987): 254–70. http://dx.doi.org/10.1017/s0022046900023071.
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In 1854, Philip Schaff, professor of church history at Mercersburg Theological Seminary and minister of the German Reformed Church, reported to his denomination on the state of Christianity in America. Although the American Church had many shortcomings, according to Schaff the United States was ‘by far the most religious and Christian country in the world’. Many Protestant leaders, however, took a dimmer view of Christianity's prospects. In the middle decades of the nineteenth century, a nagging sense prevailed that traditional theology was no longer capable of integrating religion and culture, or piety and intelligence. Bela Bates Edwards, a conservative New England divine, complained of the prevalent opinion ‘that an intellectual clergyman is deficient in piety and that an eminently pious minister is deficient in intellect’. Edwards was not merely lamenting the unpopularity of Calvinism. A Unitarian writer also noted a burgeoning ‘clerical skepticism’. Intelligent and well-trained men who wished to defend and preach the Gospel, he wrote, ‘find themselves struggling within the fetters of a creed by which they have pledged themselves’. An 1853 Memorial to the Bishops of the Protestant Episcopal Church summed up the doubts of Protestant clergymen when it asked whether the Church's traditional theology and ministry were ‘competent to the work of preaching and dispensing the Gospel to all sorts and conditions of men, and so adequate to do the work of the Lord in this land and in this age’.
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Horie, Hirofumi. "The Lutheran Influence on the Elizabethan Settlement, 1558–1563." Historical Journal 34, no. 3 (September 1991): 519–37. http://dx.doi.org/10.1017/s0018246x00017489.
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Historians have long debated which continental sources gave a major impetus to the early Elizabethan religious reform. While many have examined the alleged Reformed influence on the English church, that of the Lutherans has also been discussed by some. However, these have in the main failed to appreciate the full implications of this German influence which was linked closely with ongoing diplomatic developments on the continent. During the early years of Elizabeth's reign, political considerations more than religious actually dominated the minds of politicians like William Cecil in formulating the nation's ecclesiastical policy. In fact, some key decisions on religion were the direct result of contemporary diplomatic talks with Lutheran princes.
14
Smits, J. C. "Confessionele hermeneutiek. Vermittlungstheologie tussen belijden als opdracht en erfenis (1845-1855)." Theologia Reformata 63, no. 1 (March 1, 2020): 26–44. http://dx.doi.org/10.21827/tr.63.1.26-44.
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The reformed traditon features a tension between the historical confessions and the duty of confessing in response to God's revelation, which asks for a hermeneutics that understands the relation of contemporary Christians to ancient confessions. This article analyses the role of German theological movement of Vermittlungstheologie in this debate. After a sketch of the historical setting, the essay describes this movement’s theories on the matter of a common protestant confession (among others, the dual principle), of the necessity of differentiation, and the resulting practical consequences for the church the last aspect on the basis of the Acts of the Generalsynode of 1846. The article concludes with a brief discussion of this movement’s thought as a ‘confessional hermeneutics’.
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Muller, Retief. "SACRALISATION AND THE COLONIAL-INDIGENOUS ENCOUNTER IN SOUTHERN AFRICAN CHRISTIAN HISTORY: THE MEMORY AND LEGACY OF JOHANNES DU PLESSIS AS CASE STUDY." Studia Historiae Ecclesiasticae 41, no. 2 (December 18, 2015): 82–99. http://dx.doi.org/10.25159/2412-4265/375.
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The role of the Dutch Reformed Church’s mission policies in the development of apartheid ideology has in recent times come under increased scrutiny. In terms of the formulation of missionary theory within the DRC, the controversial figure of Johannes du Plessis played a significant role in the early twentieth century. In addition to his work as a mission theorist, Du Plessis was a biblical scholar at Stellenbosch University who was found guilty of heresy by his church body, despite having much support from the rank and file membership. This article asks questions regarding the ways in which his memory and legacy are often evaluated from the twin, yet opposing perspectives of sacralisation and vilification. It also considers the wider intellectual influences on Du Plessis such as the missiology of the German theologian, Gustav Warneck. Du Plessis’s missionary theory helped to lay the groundwork for the later development of apartheid ideology, but perhaps in spite of himself, he also introduced a subverting discourse into Dutch Reformed theology. Some of the incidental consequences of this discourse, particularly in relation to the emerging theme of indigenous knowledge, are furthermore assessed here.
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Wodziński, Grzegorz. "Jana Kalwina zarys nauki o Kościele w świetle Institutio Religionis Christianae z 1543r." Saeculum Christianum 24 (September 10, 2018): 119–27. http://dx.doi.org/10.21697/sc.2017.24.13.
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One of the main postulates of the reformation movement, apart from the theological questions, was a proposal of the internal reform of the church institution. The Father of the Reformation,as Rev. Martin Luther is called in the source literature, raised the questions concerning the mission of the Church, its role in the magisterium, and also and perhaps above all its hierarchical structure and about the role of the clergy in the process of the eternal salvation. As a result of his reflections and probably his observations and his own experiences Luther undermined in succession different dogmatic, theological questions as well as those regarding the organization of the Roman Catholic Church. Slogans of renewal and reforms of the church structure spread very rapidly through the territory of German Reich, gaining numerous supporters among European nations. One of those for whom the Reformation ideas became the main field of activity was French man John Calvin. That well-rounded, well educated and well-read lawyer, knowing the main works of the German monk, acquired his principal theses postulating the changes in the functioning of the Church. Additionally, Calvin made a division of the Church between the earthly – the visible and the heavenly – the invisible one, and the person who bonds it, guarantees its unity and permanency, the indivisibility is the only and the highest Priest – Jesus Christ. In the work of his life Institucio Religionis Christianae Calvin embodied a full picture of the Christian Church as, in his opinion, it should be. Analysing particular issues regarding the function of the clergymen, the pope, celebrating the sacraments, penance and conversion, and also the eternal salvation, we are given the basic compendium of knowledge concerning the ecclesiology by John Calvin. His teaching about the Church, although in some points different in from the preaching of Rev. Martin Luther, however oscillates within the principal slogans of Reformation: Sola Fides –the man is saved solely by faith, Sola Gratia – God’s grace is necessary for salvation, Sola Scriptura – the only source of faith is the Holy Bible. He also added the idea: Solus Christus – only Christ saves, He is in the centre of The Church, we can observe Calvin’s Christ centred attitude in his preaching and in building ideological basics of the reformed denomination.
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Editor, Editor. "Book reviews / Boekresensies." STJ | Stellenbosch Theological Journal 1, no. 1 (July 31, 2015): 361. http://dx.doi.org/10.17570/stj.2015.v1n1.br.
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Brümmer, Vincent. <i>Vroom of regsinnig? Teologie in die NG Kerk</i>, 2013, Wellington: Bybel Media, ISBN: 9780864877185<br /> Conradie, Ernst M. <i>Reconciliation - A guiding vision for South Africa?</i>, 2013, Stellenbosch: Sun Press, ISBN: 9781920689087<br /> Conradie, Ernst M. <i>South African perspectives on Notions and Forms of Ecumenicity</i>, 2013, Stellenbosch: Sun Press, ISBN: 9781920689063<br /> Conradie, Ernst M & Klaasen, John. <i>The Quest for Identity in so-called Mainline Churches in South Africa</i>, 2013, Stellenbosch: Sun Press, ISNB: 9781920689223<br /> Conradie, Ernst M. <i>Saving the earth? The legacy of reformed views on “re-creation”</i>, Studies in Religion and Environment, Vol. 8, 2013, Lit Verlag GmbH & Co. KG Wien, ISBN: 9783643903044<br /> Lessing, H, Besten, J, Dedering, T, Hohmann, C and Kriel, L (eds). <i>The German Protestant Church in colonial Southern Africa: The impact of overseas work from the beginnings until the 1920s </i>, 2012, Pietermaritzburg: Cluster, ISBN: 9783447067751
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Daugirdas, Kęstutis. "The Reformation in Poland-Lithuania as a European Networking Process." Church History and Religious Culture 97, no. 3-4 (2017): 356–68. http://dx.doi.org/10.1163/18712428-09703008.
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The Reformation in Poland-Lithuania broke through during the reign of Sigismund Augustus. It built on European networks and made use of a diverse range of ideas. This resulted in the emergence of a pluriform Protestant church structure. At the beginning, Königsberg was an important connecting point in the Reformation networks that extended into neighbouring Poland-Lithuania. It facilitated exchange between German, Polish, and Lithuanian-speaking groups, and brought their representatives together in a cooperative collective. The Wittenberg influences that reached Poland-Lithuania via Königsberg were supplemented by Reformed and Antitrinitarian influences, with links between the Polish-Lithuanian elites and Zürich and Basel playing a vital role. During the course of the 1550s and 1560s, actors of the Polish-Lithuanian Reformation came into contact with concepts that were expounded—both officially and clandestinely—in these Swiss cities. Broadly viewed, the Reformation in Poland-Lithuania is best understood as the result of European networking processes.
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Broeyer, F. G. M. "Het Trefwoord 'Holland': Opschudding Over Een Artikel in De Real-Encyklopädie (1856)." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 81, no. 2 (2001): 142–67. http://dx.doi.org/10.1163/002820301x00086.
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AbstractIn 1856 the sixth volume of the editio princeps of the famous German encyclopedia Real-Encyklopädie für protestantische Theologie und Kirche was published. The volume included a lengthy article on the history and present situation of the Dutch Reformed Church and other protestant churches in the Netherlands. A reformed minister of Frankfurt am Main, Carl (or Karl) Sudhoff, was the author. His article provoked a fierce protest. A Dutch ministers' association demanded from the editor, the Erlangen professor J.J. Herzog, a new article that put right what they regarded as errors. Herzog was not very inclined to comply, for it is hardly common practice to enter critical supplements in an encyclopedia. Finally, however, he gave way. The Leyden professor J.J. Prins wrote an article with a mass of criticism and after the endorsement of the ministers' association this was sent to Erlangen. Those discontented men then fell into a rage again. There was indeed a supplement to the article on Holland at the end of the eighth volume of the Real-Encyklopädie, but it did not offer the text of Prins. Herzog had added his own commentary to Prins's review. Time and again he remarked that the severe criticism sent from Holland was the criticism of a party. Besides that it turned out that he had omitted many important matters in the critical review written by Prins. The point at issue was that the very orthodox Sudhoff gave a highly biased description of the history and contemporary situation of Dutch Protestantism. Already in 1851 many people in Holland were angry about Abraham Capadose's report on the Netherlands at the meeting of the Evangelical Alliance in London. The orthodox agreed with what men like Capadose said in other countries, but followers of other parties in the Dutch protestant churches wanted a balanced and more appreciative judgement of their position. All parties were keen on an image matching their own viewpoints. The reason why they were doing so much to correct a negative image elsewhere was the interest in their identity. In 1860 all that thinking about identity led to two brilliant treatises on Dutch Protestantism in the nineteenth century: Chr. Sepp's Proeve eener pragmatische geschiedenis der Theologie hier te lande and D. Chantepie de la Saussaye's La Crise religieuse en Hollande.
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Stayer, James M. "The Contours of the Non-Lutheran Reformation in Germany, 1522–1546." Church History and Religious Culture 101, no. 2-3 (July 21, 2021): 167–74. http://dx.doi.org/10.1163/18712428-bja10025.
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Abstract Among the common ways of portraying Reformation divides are the following categories: Magisterial vs Radical Reformations; or a “church type” vs a “sect type” of reform. This essay offers an alternative view. It underscores the differences between Lutherans and Anglicans on one side; and the Reformed, Anabaptists, and Schwenckfelders on the other. The Lutherans, like the Anglicans under Henry VIII, worshipped in altar-centered churches which were Roman Catholic in appearance. They presented themselves as reformers of Catholic errors of the late Middle Ages. By contrast, when the Reformed, Anabaptists, and Schwenckfelders met for worship, it was in unadorned Bible-centered meeting houses. The Anabaptists were targeted for martyrdom by the decree of the Holy Roman Empire of 1529 against Wiedertäufer (“rebaptists”). Contrary to the later memory that they practiced a theology of martyrdom, the preference of apprehended Anabaptists was to recant.
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Carwardine, Richard. "Unity, Pluralism, and the Spiritual Market-Place: Interdenominational Competition in the Early American Republic." Studies in Church History 32 (1996): 297–335. http://dx.doi.org/10.1017/s0424208400015473.
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Following independence, Americans’ sense of the special status of their new nation drew succour not merely from their republican experiment but from the unique character of the nation’s religious life. Even before the Revolution Americans had witnessed an extraordinary proliferation of sects and churches, to a degree unparalleled in any single European state, as ethnic diversity increased and the mid-eighteenth-century revivals split churches and multiplied congregations. The Congregationalist establishment in New England and Anglican power in the middle and southern colonies uneasily confronted energetic dissenting minorities, including Scotch-Irish Presbyterians, English Baptists, and German Lutheran and Reformed groups. After 1776 it took some time to define a new relationship between church and state. Colonial habits of thought persisted and prompted schemes of multiple establishment or government support for religion in general. The Virginia Act for Establishing Religious Freedom in 1786 and, five years later, the First Amendment to the Federal Constitution did not succeed wholly in eliminating state authority from the sphere of religion; indeed, residual establishments persisted in Connecticut until 1818 and in Massachusetts until 1833. Yet an important shift was under way towards a ‘voluntary’ system of religious support, in which governmental authority in religion was replaced by increased authority for self-sustaining denominational bodies. After 1790 ecclesiastical institutions grew at an extraordinary pace, shaping the era labelled by historians the ‘Second Great Awakening’. As Jon Butler has reminded us, some 50,000 new churches were built in America between 1780 and 1860, sacralizing the landscape with steeples and graveyards and creating a heterogeneous presence that drew streams of European visitors curious to evaluate the effects of America’s unique experiment in ‘voluntarism’. By 1855 over four million of the country’s twenty-seven million people were members of one of over forty Protestant denominations, most of them recognizable by name as churches with an Old World ancestry but with features which made them distinctively American. Additionally, there were over one million Catholics.
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Kimani, Gitonga P., James E. Otiende, and Augustine M. Karugu. "The Ideology of the German Neukirchen Mission and Its Implication on Education in Tana River County, Kenya 1887-1986." International Journal of Learning and Development 10, no. 3 (September 18, 2020): 43. http://dx.doi.org/10.5296/ijld.v10i3.17715.
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This paper examines the ideology of the German Neukirchen Mission and its implication on education in Tana River County, Kenya 1887 to 1986. Western education and Christianity in Africa were introduced by Christian missionaries from Europe as early as the 16th century but took root in around the mid-nineteenth century. In Tana River, several missionary organizations ventured in the area notably the Methodist Missionary Society (MMS), the German Neukirchen Mission (GNM), the Holy Ghost Fathers (HGF) and the Swedish Mission. They all gave up in the area due to a multiplicity of hardships save for the GNM which hang on and continued with evangelization and education. Consequently, there is need to look at the ideology of the GNM that influenced its resolve to persist in an area shunned by its contemporaries. An understanding of GNM’s ideology would come in handy in helping to improve education standards in the area bearing in mind that the same problems that bedeviled the region have to a large extent remained to date The study had three objectives which were: to identify the educational institutions opened by the GNM in Tana River County 1887-1986; to establish the hardships experienced by the GNM in Tana River County in the period 1887-1986 and to examine the ideology which influenced GNM’s activities in Tana River County in the period 1887-1986. The time frame was 1887 to 1986. This period covers the time the GNM arrived in Tana River to the year the first secondary school was established at Ngao i.e 1986. Ngao served as GNM’s mission base or station since the arrival of the missionaries in the region. The study was historical in nature and utilized a historical research design. Sources of data were both primary and secondary sources. Primary sources were mainly drawn from the Kenya National Archives (KNA) and schools and churches in Tana River. Document analysis was also utilized as a data collection method. The research instruments were interview schedules and Focus Group Discussions (FGDs). Respondents to these research instruments were retired educationists, civil servants and politicians, church leaders and village elders selected through purposive and snowball sampling techniques; all totaling 33. Collected data was analyzed through qualitative and quantitative methods while documents were analyzed through external and internal criticism. The study found out that the GNM established 31 primary schools 28 of which are still operational. The GNM missionaries experienced several challenges among them deportation during the two World Wars, frequent Somali attacks, floods, poor transport network, malaria infections and inadequate finances. The ideology was examined under five perspectives namely The Great Commission, Faith Mission, Reformed Theology, Social Darwinism and Socio-Political and Economic view point. The study recommends improvement of road and school infrastructure, investing more on Technical and Vocational Education and Training (TVET) institutions, opening of a secondary school wing in every primary school, delocalization of teachers and establishment of an institution of higher learning in the area.
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Engelhardt, Hanns. "The Constitution of the Anglican Church in Aotearoa, New Zealand and Polynesia: A Model for Europe?" Ecclesiastical Law Journal 16, no. 3 (August 13, 2014): 340–50. http://dx.doi.org/10.1017/s0956618x14000544.
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It is a peculiarity of the European continent that there are four independent Anglican jurisdictions side by side: the Church of England with its Diocese in Europe, The Episcopal Church, based in the United States of America, with its Convocation of Episcopal Churches in Europe, and the Lusitanian and Spanish Reformed Episcopal Churches which are extra-provincial dioceses in the Anglican Communion. Alongside these, there are the Old Catholic Churches of the Union of Utrecht, with dioceses in the Netherlands, Germany, Austria and Switzerland. All of them are in full communion with each other, but they lack a comprehensive jurisdictional structure; consequently, there are cities where two or three bishops exercise jurisdiction canonically totally separately.
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Van der Watt, J. G. "Aktualiteit? Die Ned Geref Kerk in Suid-Afrika in die lig van die situasie in Duitsland." Verbum et Ecclesia 13, no. 2 (July 18, 1992): 200–220. http://dx.doi.org/10.4102/ve.v13i2.1057.
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Actuality? The Dutch Reformed Church in South Africa in the light of the situation in Germany The social and religious developments in Germany show certain clear tendencies. Secularism as well as the resulting focus on human and individual rights have influenced the relevance of the church in a specific way. These developments also had a profound influence on the morality of society. Since the same type of developments are currently taking place in South Africa, certain suggestions are made regarding the relevance of the Dutch Reformed Church in such a changing society in the light of what can be learnt from the situation in Germany.
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Plasger, Georg. "Safekeeping and Sifting: Observations on the German Reformed Tradition, 1900-1930." Journal of Reformed Theology 6, no. 2 (2012): 143–64. http://dx.doi.org/10.1163/15697312-12341235.
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Abstract The German Reformed tradition between 1900 and 1930 has received little interest. Much more attention has been given to the Reformed churches during the National Socialist era and on acknowledging the massive influence of Karl Barth. The article gives an overview of the minority denomination of the Reformed confession in Germany. On the one hand we see that the Reformierte Bund, founded in 1884, breaks up during the Calvin jubilee of 1909. On the other hand, the crisis after World War I brought further difficulties. In the nineteen-twenties, a discussion grew about the function of the Reformed Confessions—are they to be kept intact and normative (so the Young Reformed line) or should they function to sift and sort out what is needed in each era and location (so Karl Barth)?
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Kruger, Daleen. "“Mein Gmut ist mir verwirret”: contrafactum-practice in the Liedboek van die Kerk (“Afrikaans Hymn book of the Church”)." Koers - Bulletin for Christian Scholarship 81, no. 2 (October 31, 2016): 61–79. http://dx.doi.org/10.19108/koers.81.2.2252.
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The contrafactum-practice which utilises secular melodies and/or texts as sources in the creation of sacred hymns, is an age-old tradition. This practice generated amongst others a few Protestant hymns (particularly in the German Reformed context), which are viewed today as important hymns in the hymn corpus. One example would be the hymn for lent, “Herzlich tut mich verlangen”. In several historic sources the use of secular melodies in church hymns is motivated: the fact that the melodies are already well-known amongst the congregation would make it easy to learn the new texts. Sources also confirm that this practice makes the songs more accessible for the youth. This article explores the development of selected hymns from the Liedboek van die Kerk (2001) (“Afrikaans Hymn book of the Church”) to determine their secular roots and describe how they developed into sacred hymns. It is pointed out that the utilisation of the melodies as settings for different sacred texts, illustrates their quality and flexibility and is instrumental in their acceptance as hymn tunes. It is also argued that historic distance between the secular source and the church hymn contributes to the weakening of the original secular association. The ongoing debate on the secular versus the sacred is also touched upon, and finally the renewed interest in contrafacta in the late 20th and early 21st century is discussed. Die kontrafaktuurpraktyk, waar sekulêre melodieë en/of tekste as bronne gebruik word in die skep van geestelike tekste en/of melodieë, kom al eeue lank in kerkliedere voor. Hierdie werkswyse het onder andere ʼn aantal Protestantse liedere opgelewer (veral in Duitse Reformatoriese verband), wat deesdae as groot liedere van die kerkliedskat geag word. Een voorbeeld is die lydenslied “Herzlich tut mich verlangen”. In verskeie historiese bronne word die gebruik van sekulêre melodieë by kerkliedtekste gemotiveer: die melodieë was reeds bekend en daarom kon die nuwe liedtekste makliker aangeleer word. Die toeganklikheid vir die jeug staan ook voorop. Hierdie artikel ondersoek enkele liedere in die Liedboek van die Kerk (2001) ten einde vas te stel wat die sekulêre wortels daarvan was. Voorts word aangetoon hoe die liedere as geestelike liedere ontwikkel het. Daar word verwys na die hergebruik van sekere melodieë by ʼn verskeidenheid tekste, wat dui op die aanpasbaarheid van die kontrafakmelodieë en die mate waarin dit inslag gevind het as kerkliedmelodieë. Verder word daar geredeneer dat historiese afstand tussen die sekulêre bron en die kontrafak daartoe bygedra het dat so ʼn lied sy sekulêre assosiasies mettertyd verloor het. In hierdie artikel kom die voortdurende debat waarin die geestelike teenoor die sekulêre musiek staan ten opsigte van gebruik in die erediens ook ter sprake. Die hernude belangstelling in en skepping van kontrafakte vanaf die laaste dekades van die 20ste eeu word ook ten slotte onder die soeklig geplaas.
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Ferkov, Klaudiia-Stefania. "FORMATION OF THE REFORMED CHURCH DISTRICT WITHIN SUBCARPATHIAN RUS." Scientific Herald of Uzhhorod University. Series: History, no. 1 (44) (June 27, 2021): 119–27. http://dx.doi.org/10.24144/2523-4498.1(44).2021.232463.
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The article expresses the author’s attempt to outline the process of organizational and institutional design of the Reformed Church District within Subcarpathian Rus. It is noted that the Hungarian Reformed communities of the region found themselves isolated from the Reformed Church leaders after the First World War. That uncertainty negatively affected the overall tone of the Hungarian population, despite its religious affiliation. Two camps originated among the Reformed Church activists who remained on the territory of the newly formed Czechoslovakia concerning the future of the Reformed dioceses of Subcarpathian Rus. Some, including the newly elected Bishop Zinke, considered the possible alignment of the Transcarpathian dioceses to the Slovak Prytysyn Church District. Others argued for the separation and formation of an independent church district within Subcarpathian Rus. The Government circles “encouraged” that suggestion. The process of arranging the Reformed Church District within Subcarpathian Rus began almost after Saint-Germain and Trianon and ended only in 1923. As noted by the author, the relationship between the Reformed Church and the state remained complex and tense. The state did not openly restrict the autonomous rights of the church. However, several problems remained unsolved and caused conflicts: the issues of church officials’ and teachers’ citizenship, payment of congrues and promised state subventions, church school status, the language of instruction in church schools, national and religious affiliation of church school students, etc. The government was also dissatisfied with the candidacy of B. Bertok, the elected bishop of the Reformed Church of Subcarpathian Rus. For almost a decade (1932), the authorities de jure recognized the status of the Reformed Church District of Subcarpathian Rus but failed to admit Bertok’s status as the elected church head.
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Janse, Wim. "Grenzenlos Reformiert: Theologie Am Bremer Gymnasium Illustre (1528-1812)1." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 85, no. 1 (2005): 89–114. http://dx.doi.org/10.1163/187607505x00065.
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AbstractEducation played a crucial role in the intellectual, socio-political, and religious developments that were part of the confessionalization processes in northwestern Germany. Particularly Bremen with its Gymnasium Illustre (1528-1812) developed into an educational stronghold, notably in theology and law. After Bremen's adoption of the Reformed confession in 1562 and more so under its prolific rectors Matthias Martinius, Ludwig Crocius, and Gerhard Meier in the seventeenth century, the Academy supplied hundreds of theologians and clergymen to Reformed churches and institutions throughout Europe. Molded by reform humanists of the Strasbourg and Zurich stamp, the Reformed character of the Gymnasium never lost its moderate, irenic bias. With this northern German flavor of the Reformed confession, the polychromy of Protestantism as well as of confessionalism in sixteenth- and seventeenth-century Europe was enriched with yet another nuance.
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Górecki, Mirosław. "Pr. Carl Sonnenschein – apostle of charity." Praca Socjalna 34, no. 1 (February 28, 2019): 103–25. http://dx.doi.org/10.5604/01.3001.0013.2830.
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This text is a draft of Carl Sonnenschein (1876–1929) biography. He was a German Catholic priest, theologian, philosopher, social reformer, charismatic social activist, founder of the Catholic social movement in Germany, the creator of new forms of metropolitan pastoral ministry, the apostle of Berlin, after his death he was called Saint Francis of Berlin. In Poland, his figure is almost unknown. The aim of this article is to bring closer his profile, the climate accompanying his activities and to contribute to the understanding of the aura of fascination and uniqueness, which surrounds not so much his work as a person, so important in the history of the German and universal Catholic Church and also for followers of other religions.
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Spalding, Paul. "Noble Patrons and Religious Innovators in 18th-Century Germany: The Case of Johann Lorenz Schmidt." Church History 65, no. 3 (September 1996): 376–88. http://dx.doi.org/10.2307/3169936.
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Imperial law strictly prohibited religious novelty in eighteenth-century Germany. The Westphalian Peace accords of 1648, which served as the constitutional framework for the German empire until Napoleon, banned all public expression objectionable to the three sanctioned churches: the Roman Catholic, Lutheran, and Calvinist or Reformed. Various ordinances applied the Westphalian definitions broadly, but the jurisdictional quilt of the empire frustrated implementation. In particular, noble patrons could enable a writer accused of spreading heterodox, antichurch, or even anti-Christian views to remain active and influential.
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Jackson, Robert. "SOURCES OF UNITY OR DISRUPTION? A REFLECTION ON SOME MID-SIXTEENTH CENTURY REFUGEE CHURCHES." Studia Historiae Ecclesiasticae 42, no. 3 (March 7, 2017): 161–77. http://dx.doi.org/10.25159/2412-4265/2083.
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The sixteenth century refugee churches in “Germany” show a near universal tendency towards disputation and discord. While this rather depressing picture can be placed at the door of Lutheran hostility, it is sad to record that the refugee churches themselves were not without fault in heightening the conflict between Lutheran and Reformed – making unity between the two confessions increasingly unlikely. The refugee churches were also a product of the circumstances in which they lived, the intimacy of which often gave rise to tension and argument. From these churches can be traced the seeds of congregationalism that took root in the following century. The London Stranger churches present a somewhat different picture. While not free from internal dispute, the social work of their consistories played a large part in the integration of refugee communities into late sixteenth century London. This can be counted as one of the more positive aspects of the sixteenth century refugee church.
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Heron, A. I. C. "An Exchange Between Scotland and Germany in 1879: Ebrard of Erlangen and Matheson of Inellan." Scottish Journal of Theology 42, no. 3 (August 1989): 341–66. http://dx.doi.org/10.1017/s003693060003204x.
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In 1988 the Reformed Church in Bavaria commemorated the life and work of August Ebrard (1818–1888), the first Professor Ordinarius of Reformed Theology in the University of Erlangen. Ebrard is today almost completely forgotten; Karl Barth is reported to have opined that his theology was ‘deader than dead’. Yet he was a remarkable man, successively Professor in Erlangen, Konsistorialrat in Speyer, independent author and lecturer, finally minister of the French Reformed congregation in Erlangen (as his father had been long before). He contributed considerably to the maintenance and strengthening of the Reformed witness in Germany in the nineteenth century, took up the cudgels to defend the faith against D. F. Strauss on the one hand and Haeckel's Darwinism on the other, and published voluminous theological works, from biblical exegesis through church history to dogmatics, apologetics and practical theology, including liturgies, hymnology and sacramentalia. His interests were wider still; he was a kind of nineteenth century ‘renaissance man’, his studies extending inter alia to geology, mineralogy, musical theory and linguistics; learned, cultivated, busily writing up to the day of his death. Alongside his specifically theological works stand historical novels (written under the pen-name Gottfried Flammberg), poems, travel reports, an autobiography of Herculean proportions and such special gems as a System of Musical Acoustics and a Handbook of Middle Gaelic. Ground enough there alone for a Scot occupying Ebrard's chair a century after his death to look more closely at the man and his writings! Ebrard's papers are preserved in the Erlangen City Archives.
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Mnozhynska, R. "Towards a History of Ukrainian-German Confessional Relations (1st half of XVI century)." Ukrainian Religious Studies, no. 49 (March 10, 2009): 174–82. http://dx.doi.org/10.32420/2009.49.2010.
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Figures that caused in the first half of the sixteenth century. pan-European resonance, were known as Martin Luther (Martin Luther; 1483 - 1546) - the great reformer of the Church, the founder of the Protestant movement and Philipp Melanchton (1497 - 1560) - the German humanist, theologian and teacher, the evangelical reformer and systematist theology. Stanislav Orikhovsky-Roksolan (1513 - 1566), a well-known Ukrainian-Polish humanist, polemicist, philosopher and historian, who in the opinion of Polish scholar Jozef Lichtenstuhl, was "well-known in his time" , will not stand at the very end, but even in the philosophy of law in the sixteenth century Poland will occupy even the main place ...; which, even in such an enlightened noble environment, remained illuminated. "
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Ocker, Christopher. "The Birth of an Empire of Two Churches: Church Property, Theologians, and the League of Schmalkalden." Austrian History Yearbook 41 (April 2010): 48–67. http://dx.doi.org/10.1017/s0067237809990087.
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Did the creation of Protestant churches in Germany during Luther's generation follow someone's intentions? Heiko Oberman, appealing to a medieval Luther, portrays the reformer as herald of a dawning apocalypse, a monk at war with the devil, who expected God to judge the world and rescue Christians with no help from human institutions, abilities, and processes. This Luther could not have intended the creation of a new church. Dorothea Wendebourg and Hans-Jürgen Goertz stress the diversity of early evangelical movements. Goertz argues that anticlericalism helped the early Reformation's gamut of spiritual, political, economic, and social trends to coalesce into moderate and radical groups, whereas Wendebourg suggests that the movements were only united in the judgment of the Counter Reformation.
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Kreitzer, Beth, Katharina Schütz Zell, and Elsie McKee. "Church Mother: The Writings of a Protestant Reformer in Sixteenth-Century Germany." Sixteenth Century Journal 39, no. 1 (April 1, 2008): 285. http://dx.doi.org/10.2307/20478860.
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Zell (book author), Katharina Schütz, and Seymour Baker House (review author). "Church Mother: The Writings of a Protestant Reformer in Sixteenth-Century Germany." Renaissance and Reformation 31, no. 4 (January 1, 2008): 115–17. http://dx.doi.org/10.33137/rr.v31i4.9153.
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Benedict, Philip. "Of Church Orders and Postmodernism." BMGN - Low Countries Historical Review 136, no. 1 (March 30, 2021): 59–77. http://dx.doi.org/10.18352/bmgn-lchr.10897.
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Self-avowedly influenced by the postmodernist critique of nineteenth-century ‘positivism’, Jesse Spohnholz's ambitious and multiple prize-winning 2017 The Convent of Wesel: The Event that Never was and the Invention of Tradition speaks at once to the political and institutional history of the Reformed churches of the Netherlands and northwestern Germany, to the role of archiving practices in shaping historical understanding, and to the nature of historical study. This review offers both an extended synopsis and a critique of the book. While recognizing its considerable achievement, it questions its framing of its findings about the Reformation era with reference to the ‘confessionalization’ debate, its reliance on a prefabricated narrative about archives as instruments of power and marginalization, and its mischaracterizations of post-Rankean historical practice and theory. Implications of the book’s findings for further research into the politics and personalities of the Reformation in the Low Countries are also suggested.
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Roper, Lyndal. "Sexual Utopianism in the German Reformation." Journal of Ecclesiastical History 42, no. 3 (July 1991): 394–418. http://dx.doi.org/10.1017/s0022046900003365.
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When the first clerical marriage took place in defiance of church law, the Reformation embarked on a course which involved far more than mere tinkering with the moral regulation of the priesthood. Clerical marriage necessitated a reconsideration of one of the oldest Christian conundrums, the relationship between the holy and the body. Now that a life of celibacy was no longer mandatory for the clergy, and sexual abstinence was no longer considered to be the estate most pleasing to God, reformers had to build a new accommodation between sexuality and the sacred. Sexual renunciation and holiness, once indivisible, had been riven apart.
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Garratt, James. "Prophets Looking Backwards: German Romantic Historicism and the Representation of Renaissance Music." Journal of the Royal Musical Association 125, no. 2 (2000): 164–204. http://dx.doi.org/10.1093/jrma/125.2.164.
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AbstractCrucial to understanding the reception of Renaissance music in nineteenth-century Germany is an appreciation of the contradictory components of Romantic historicism. The tension between subjective and objective historicism is fundamental to the historiographical reception of Renaissance music, epitomizing the interdependency of historical representation and modern reform. Protestant authors seeking to reform church music elevated two distinct repertories — Renaissance Italian music and Lutheran compositions from the Reformation era — as ideal archetypes: these competing paradigms reflect significantly different historiographical and ideological trends. Early romantic commentators, such as Hoffmann and Thibaut, elevated Palestrina as a universal model, constructing a golden age of old Italian church music by analogy with earlier narratives in art history; later historians, such as Winterfeld and Spitta, condemned the subjectivity of earlier reformers, seeking instead to revivify the objective foundations of Protestant church music. Both approaches are united, however, by the use of deterministic modes of narrative emplotment.
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Jack, Sybil M. "Church Mother: The Writings of a Protestant Reformer in Sixteenth-Century Germany (review)." Parergon 24, no. 2 (2008): 228–29. http://dx.doi.org/10.1353/pgn.2008.0036.
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Wiedermann, Gotthelf. "Alexander Alesius' Lectures on the Psalms at Cambridge, 1536." Journal of Ecclesiastical History 37, no. 1 (January 1986): 15–41. http://dx.doi.org/10.1017/s0022046900031894.
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In the summer of 1535 Anglo-German relatios assumed a new dimension. Faced with the prospect of a Catholic alliance on the continent and the possibility of a general council in the near future, Henry VIII was forced to consider more seriously than ever before a defensive alliance with the German Protestants. In August of that year, while Robert Barnes was approaching Wittenberg via Hamburg, commissioned by Henry both to prevent Melanchthon's rumoured visit to France and to make preparations for a full diplomatic mission to the princes of Lutheran Germany, Philip Melanchthon sent copies of the latest edition of his Loci Communes to the king of England, to whom they had been dedicated. The envoy on this mission was the Scottish Augustinian, Alexander Alesius, who was lecturing at the University of Wittenberg at that time. Alesius had received his own university education in St Andrews. Upon his graduation in 1515, he had entered the Augustinian priory there and subsequently proceeded to the study of theology. As a successful student of scholastic theology he had felt himself called to refute Lutheran theology as soon as it began to be debated in Scotland. In February 1528 he was commissioned to bring about the recantation of Patrick Hamilton, but the discussions with this first martyr of the Scottish Reformation as well as the latter's steadfast death at the stake led to a profound questioning of his own convictions. In the following year Alesius emerged as a severe critic ofthe old Church, for which he paid dearly by persecution and imprisonment. After an adventurous escape from St Andrews and months of travelling he finally reached Wittenburg, where he was inscribed in the faculty of arts in October 1532. So far very litde is known about Alesius' activities in Wittenberg. Yet there are two reasons why some elucidation of his academic activities and theological development during his three years at Wittenberg is highly desirable. First, it would be surprising indeed if his first experiences at this university, and especially the direct contact with Luther and Melanchthon, had not left a mark on his thought and career as a reformer. Second, his close friendship with the English reformers and his involvement in the doctrinal debates in England during the late 1530s suggests that Alesius formed an important link between the Reformation in England and in Germany.
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WALSH, MARTIN W. "Martin and Luther: The Reformer and his Name-Saint." Michigan Academician 47, no. 1 (January 1, 2020): 1–12. http://dx.doi.org/10.7245/0026-2005-47.1.1.
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ABSTRACT Although born on the Vigil of the Feast of Saint Martin of Tours and given that saint's name at baptism, Luther had very little truck with his name-saint, whether during his early career as monk and theologian or in his years as the vanguard of the Reformation. Indeed, it would seem he honored Saint George more than Saint Martin. The power of Martin's name and of the iconic image of his sharing his mantle with a beggar, however, would not be ignored by Luther's followers or by his opponents. This paper examines the intersection of the image of Saint Martin with the career of the great Reformer focusing on such events as the Leipzig Debate of 1519 and examples from the polemical literature, such as Thomas Murner's The Great Lutheran Fool. Moreover, in the development of anecdotal “Luther lore” after his death we find a general rapprochement of Luther commemorations with the traditional German celebration of a carnivalesque Martinmas. If Luther largely ignored his name-saint, present day Lutheranism embraces the Bishop of Tours, as evidenced by its numerous church dedications and images of Saint Martin's Charity.
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Baker, David Weil. "The Historical Faith of William Tyndale: Non-Salvific Reading of Scripture at the Outset of the English Reformation*." Renaissance Quarterly 62, no. 3 (2009): 661–92. http://dx.doi.org/10.1086/647334.
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AbstractThis essay argues that for William Tyndale, not only was scripture not sola, but it did not have to be read solely as scripture, that is, the salvific word of God. It could also be read with historical faith, a term that Tyndale borrowed from the German Reformer Philip Melanchthon and used to signify “believing in scripture as one would a non-scriptural history.” Tyndale did not exactly advocate this approach to scripture, but he recognized it as having at least some validity, given the role of human agency and authority in the transmission of God's word. More broadly, the notion of historical faith in scripture reflects the Reformation elevation of what John Foxe called the “truth of history” along with that of scripture. In the polemical writings of Tyndale and later English Protestant Reformers, scripture served both as a means of personal salvation and as a source of historical evidence against the Catholic Church. As a source for this kind of evidence, scripture was cited in conjunction with non-scriptural histories and in ways not discernibly different from those in which such histories were cited. Tyndale's historical faith is not, then, as his opponent Thomas More dubbed it, an “evasion” borrowed from Melanchthon, but rather a part of the complex and developing relationship between scripture and history during the English Reformation.
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Scribner, R. W. "Pastoral Care and the Reformation in Germany." Studies in Church History. Subsidia 8 (1991): 77–97. http://dx.doi.org/10.1017/s0143045900001575.
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Of the numerous criticisms and expressions of grievance directed at the Church in Germany on the eve of the Reformation, the most devastating was the charge of inadequate pastoral care. Reformers of all complexions bewailed the poor state of the parish clergy and the inadequate manner in which they provided for the spiritual needs of their flocks. At the very least, the parish clergy were ill-educated and ill-prepared for their pastoral tasks; at the very worst, they exploited those to whom they should have ministered, charging for their services, treating layfolk as merely a means of increasing their incomes, and, above all, resorting to the tyranny of the spiritual ban to uphold their position. The popular propaganda of the early Reformation fully exploited such deficiencies, exposing the decay in root and branch of a system of pastoral care depicted as no more than an empty shell, a facade of a genuine Christian cure of souls. The attack on the traditional Church was highly successful, successful enough to provoke an ecclesiastical revolution, and almost a socio-political revolution as well. It was, indeed, so successful that generations of historians of the Reformation have seen the condition of the pre-Reformation Church largely through the eyes of its critics and opponents. This negative image was matched by an idealized view of what succeeded it: where the old Church had failed the Christian laity, indeed, so much that they had virtually fallen into the hands of the Devil, the new Church offered solutions, a new way forward, a new standard of pastoral care and concern that created a new ideal, the Lutheran pastor, who cared for his flock as a kindly father, a shepherd who would willingly give up his life for his sheep.
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Van Der Pol, F. "Eentfoldich End Kortt Discours Van Henlegginge Der Huiden Riligionssverschillen, So Hier Alss Anders-Swaer in Der Evangelische Christenheitt Van Langerhandt40 Erressen." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 74, no. 2 (1994): 216–25. http://dx.doi.org/10.1163/002820394x00174.
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AbstractThe archives of the town of Kampen in Overijssel (the Netherlands) contain an early 17th-century manuscript by an unknown author. The manuscript is about an ecclesiastical conflict in the period preceding the Synod of Dort (1618-1619). The document might be related to peace efforts as also made by Hugo Grotius in the dispute between Remonstrants and Contraremonstrants. The author does not aim at a doctrinal decision or strict definition, but at accommodation and tolerance. The idea of an evangelical-Lutheran contribution to solve the party conflict in order to reach a conciliation between Lutherans and Reformed also strikes one as 'Grotiaans'. Another feature which makes this document look like the efforts of Grotius is the link between political and ecclesiastical peace. People should accept each other as citizens, despite their religious differences. The document contains a couple of indications which provide a profile of the author. This profile is applied to the border province of Overijssel, with concentration on the town of Kampen. The author may have been the headmaster of a Latin School. In 1617, this school in Kampen was run by Marcus Gualtherus, a scholar from Weinheim in the Lower Palatinate, near Heidelberg. He studied at Heidelberg. His scholarship, his Palatine origin, his many-sided contacts, all this corresponds with features of the treatise. The author shows familiarity with theological issues within the Lutheran Church in Germany. In his proposal, the five articles of the Remonstrants should be approached with the help of the Palatine experience. The writer of the treatise refers to the 16th-century Lutheran creeds and reformers like Luther, Bucer and Zwingli. He indicates the important role of the CA in achieving unity among Lutherans in Germany. This confession is quoted repeatedly as a model for the Protestants in the Netherlands. At the synod a final draft could be formulated with the aid of the Book of Concord. A final text might be endorsed by all evangelical churches. With the acceptance of this document upon which all parties agree, a general concordia of the whole of evangelical Christendom will have been established.
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Klein, Christoph. "The Reformer Johannes Honterus and Orthodoxy: “Early Ecumenism”." Review of Ecumenical Studies Sibiu 9, no. 3 (December 1, 2017): 445–51. http://dx.doi.org/10.1515/ress-2017-0030.
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Abstract On the occasion of the commemoration of 500 years since the Reformation, this article, entitled “Reformation and Orthodoxy”, calls attention to the personality of Johannes Honterus (1497-1549), the Lutheran reformer of the Evangelical Church of the Augsburg Confession in Transylvania, and reviews his relationship to Orthodoxy, a relationship which may be referred to as “Early Ecumenism”. Johannes Honterus, one of the most important personalities of the Transylvanian Saxons, was an outstanding scholar who had studied in Vienna, Krakow, Regensburg and Basel. He became the founder of the first school and the first publishing house in Brasov (Kronstadt), and – as Senior Pastor – was the reformer of his native town and eventually all of Transylvania (1547). Honterus had close contacts to Christian-Orthodox Romanians from surrounding areas, and in his publishing house not only Latin, Greek and German textbooks were published, as well as the two most important works about the Reformation in Brasov and the whole of Transylvania, but also – about 1540 –, among others, the so called Christian-Orthodox „Edition of Nilus“, with extracts from the Greek Patristic Literature by Evaragius Ponticus, Gregory of Nazianz and Thalassus. His dialogue with Orthodox visitors to his town inspired his work for the Lutheran Reformation among the Transylvanian Saxons. From 1556 to 1583, Honterus had in his publishing house the most important Orthodox publisher of the 16th century, Deacon Coresi. This “early ecumenism” became the basis for the well-known tradition of religious tolerance in Transylvania.
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Veluwenkamp, J. W. "De Nederlandse Gereformeerde Gemeente Te Archangel in De Achttiende Eeuw." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 73, no. 1 (1993): 31–67. http://dx.doi.org/10.1163/002820393x00021.
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AbstractThe Dutch Reformed Parish in Archangel in the Eighteenth Century The Dutch Reformed parish in the Northern Russian seaport of Archangel probably originated in the 1630s and apparently received some sort of formal and independent status in about 1660. In the eighteenth century, the parish was a small and shrinking community. In the 1730s, it had an estimated 240 Dutch members, and by the 1770s about 110. The parish virtually coincided with the Dutch merchant community of Archangel. Many of the Dutch merchants of that town lived there with their wives, children and servants. The parish council consisted of the minister and (probably three) elders and (probably three) deacons. The minister, who usually came from the Netherlands or Germany, was hired by the Directors of the Muscovy Trade (de Directeuren van de Moskovische Handel) in Amsterdam on behalf of the parish, examined and called by the Classis of Amsterdam, and paid by the parish. The church, of course, focussed primarily on the spiritual care of the parish members. But the parish council also performed communal services in a broader sense. It provided for the teaching of children and acted as orphan's court. The parish had a school-house and employed a Dutch schoolmaster.
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Stievermann, Jan. "Faithful Translations: New Discoveries on the German Pietist Reception of Jonathan Edwards." Church History 83, no. 2 (May 27, 2014): 324–66. http://dx.doi.org/10.1017/s0009640714000055.
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This essay compares two neglected German translations of Jonathan Edwards's famous Faithful Narrative (1737). Both were published in 1738 but by different circles of German Pietists—one Lutheran and centered around Halle, one Reformed and located in the Nether Rhine area. Both were more intimately woven into transatlantic evangelical communication networks than has been understood. Each version show that the news about the American awakening was received enthusiastically as an encouraging sign of God's advancing kingdom, a model for inner-churchly revivals, and an argument for the legitimacy of Pietist conventicles at home. Comparing the two translations also reveals how Edwards was appropriated in quite divergent ways and with varying attitudes by the two groups, reflecting their distinct regional, denominational and social contexts, as well as specific religious needs and dogmatic emphases. While both texts evince that German Pietism very much partook in the emergence of a transatlantic evangelical consciousness, they simultaneously show how the formation of such an ecumenical identity was complicated by persisting confessional and regional differences. Finally, the two German translations of Edwards's narrative illustrate that the meaning of these revivals as part of a larger Protestant evangelical awakening was negotiated not only among Anglo-American evangelicals but also among Continental Pietists.
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Pak, G. Sujin. "Church Mother: The Writings of a Protestant Reformer in Sixteenth-Century Germany â By Katharina Schütz Zell." Religious Studies Review 35, no. 4 (December 2009): 290. http://dx.doi.org/10.1111/j.1748-0922.2009.01387_75.x.
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Schickendantz, Carlos. "Estándares contemporáneos de buena gobernanza. Factores sistémicos en la crisis de los abusos en la Iglesia Católica." Pelícano 5 (September 12, 2019): 072–97. http://dx.doi.org/10.22529/p.2019.5.05.
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Contemporary Standards of Good Governance. Systemic Factors in The Crisis of Abuse in The Catholic Church ResumenLa cuestión del abuso sexual de menores constituye una de las crisis más significativas de la Iglesia Católica en la era moderna. En primer lugar, este artículo ofrece múltiples argumentos para la comprensión del asunto a partir de unos textos norteamericanos especializados. El segundo momento representa el núcleo de la contribución: con el análisis de varios informes de diferentes nacionalidades, particularmente australiano y alemán, se pone de relieve el aspecto institucional de lo sucedido en la Iglesia Católica, en especial sus disfunciones sistémicas que, como se muestra con diversos argumentos, converge con reflexiones ya elaboradas en agendas teológicas de reformas en la Iglesia. AbstractThe issue of sexual abuse of minors constitutes one of the most significant crises of the Catholic Church in the modern era. In the first place, this article offers several arguments for the understanding of the subject from specialized North American texts. The second moment represents the core of the contribution: with the analysis of several reports of different nationalities, particularly Australian and German, the institutional aspect of the issue that occurred in the Catholic Church is highlighted, especially its systemic dysfunctions, which, as depicted with various arguments, converges with reflections already elaborated in theological agendas of reforms in the Church. Key words: Clericalism, Governance System, Accountability, Royal Commission Into Institutional Responses to Child Sexual Abuse.