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Journal articles on the topic 'Kulturkampf'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Farrukh, Gul. "Divided Devotion: A Historical Exploration of Bismarck's Kulturkampf and its Impact on German Society." Summer 2023 3, no. 3 (September 30, 2023): 21–28. http://dx.doi.org/10.54183/jssr.v3i3.387.

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This study examines the Kulturkampf, a major 19th-century German event in which Otto von Bismarck fought to limit Catholic influence in politics. Catholicism remained a powerful influence in German society despite Bismarck's efforts, posing a difficult challenge to the mid-1800s political scene. Start with the Kulturkampf, the Catholic Church's fight to adapt to liberal ideals, democracy, nationalism, socialism, and the industrial revolution. Liberal Catholicism's answer to modernity is analyzed, focusing on Ignaz von Dollinger, who strove to reconcile faith with intellectual currents. The paper discusses the First Vatican Council in 1870, which introduced papal infallibility, and liberal Catholicism's downfall. Germany is highlighted because Catholicism suffered ideological struggles and gained academic support as a secular, Protestant-influenced religion. Bismarck's Catholicism onslaught from 1853-54 to the Kulturkampf of the 1870s is examined. Bismarck's fears of Catholic violence and a Catholic plot are examined in the study. The issue deepened in 1873 when the May Laws sought state control over the Catholic Church. The Prussian bishops' resistance to the May Laws led to incarceration, penalties, and institution closures. Bismarck's authoritarianism failed to suppress Catholicism despite overwhelming opposition. Conclusions highlight the Kulturkampf legislation' impact on church-state relations and the reduction of anti-Catholic measures. This paper analyzes historical events to reveal Bismarck's political maneuvers, the Catholic Church's struggles, and the Kulturkampf's lasting effects on 19th-century Germany's religious and political landscape.

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2

Walach, Harald. "Kulturkampf 2.0." Journal of Anomalistics / Zeitschrift für Anomalistik 21, no. 1 (July 2021): 185–94. http://dx.doi.org/10.23793/zfa.2021.185.

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Unbemerkt von den meisten Akteuren in Gesellschaft und Wissenschaft scheint mir eine neue Art von „Kulturkampf“ angebrochen zu sein. In diesem Falle geht es nicht wie bei Bismarck um die politische Macht, sondern um die Deutungshoheit von Wirklichkeit. Eine weitgehend unbekannte Bewegung von Wissenschaftlern und Intellektuellen, die sich „The Brights“ nennen, hat das erklärte Ziel, das materialistisch-naturwissenschaftliche Weltbild zu „mainstreamen“ und den Religionen ihre angestammte Deutungshoheit zu nehmen. Dies geschieht durch viele kleine Aktionen wie etwa vor einiger Zeit die „Atheist Bus Campaign“ in London, aber, vielleicht wichtiger, durch die Beherrschung der Definitionsmacht innerhalb der Online-Enzyklopädie Wikipedia. Man fühlt sich erinnert an die Aufklärung, als ebenfalls die Encyclopédie das Instrument der Weltdeutung wurde. Im Unterschied zur Aufklärung ist dieser moderne Impuls nicht aufklärerisch. Durch die unreflektierte Verbreitung eines materialistischen Weltbildes als des vermeintlich einzig wahren ist diese Bewegung nicht nur religionsfeindlich, sondern widerspricht auch dem Offenheitsprinzip der Wissenschaft und dem Kritikprinzip der Aufklärung.

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3

Hermann, Cathrin. "Der ausgebliebene Kulturkampf." Mitteilungen des Instituts für Österreichische Geschichtsforschung 123, no. 2 (November 2015): 402–27. http://dx.doi.org/10.7767/miog-2015-0208.

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4

Cieszyński, Nikodem. "Kulturkampf w Austrii." Teologia Praktyczna, no. 1 (October 31, 2018): 61–71. http://dx.doi.org/10.14746/tp.2001.1.09.

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5

Levis, Nicholas. "Globalization and Kulturkampf." International Journal of Political Economy 26, no. 3 (September 1996): 81–129. http://dx.doi.org/10.1080/08911916.1996.11643932.

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6

Scherr, Albert. "Einwanderungspolitik als Kulturkampf." Sozial Extra 35, no. 1-2 (January 2011): 6–9. http://dx.doi.org/10.1007/s12054-011-0151-7.

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7

Shinde, Sonia. "Kulturkampf mit Kursrisiko." Lebensmittel Zeitung 75, no. 23 (2023): 24. http://dx.doi.org/10.51202/0947-7527-2023-23-024.

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8

Estermann, Josef. "La filosofía intercultural frente al Kulturkampf actual: los desafíos que plantean tendencias autoritarias, neofascistas y nacionalistas a un verdadero polílogo." Revista Guillermo de Ockham 22, no. 1 (February 12, 2024): 147–59. http://dx.doi.org/10.21500/22563202.6545.

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La filosofía intercultural se ha transformado durante más de 25 años desde sus inicios. En este lapso, se ha adaptado a los distintos contextos sociales, políticos y culturales. Hoy, este se caracteriza, cada vez más, por una nueva edición del Kulturkampf (lucha cultural) a nivel global, continental y regional, en América Latina. Este enfrentamiento ideológico entre un frente democrático y otro autoritario encubre, sin embargo, las verdaderas relaciones de poder. La narrativa dominante sobre “valores” en el mundo actual, presente en los dos bandos del Kulturkampf, conduce a una reducción de la diversidad, la participación democrática y las posibilidades de diálogos interculturales críticos. La filosofía intercultural debe considerar este nuevo contexto, sin hacerse cómplice o parte del Kulturkampf mencionado. Esto solo es posible si se articula con esfuerzos decoloniales, teorías críticas y antipatriarcales.

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9

Abelshauser, Werner. "Der Kulturkampf geht weiter." WSI-Mitteilungen 62, no. 12 (2009): 692–94. http://dx.doi.org/10.5771/0342-300x-2009-12-692.

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10

Jaworska, Sylvia, and Torsten Leuschner. "Crossing languages – crossing discourses." Anglo-German Discourse Crossings and Contrasts 9, no. 1 (March 26, 2018): 117–47. http://dx.doi.org/10.1075/ps.16028.jaw.

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Abstract Recent studies concerned with historical Germanisms have shown that public discourses in other languages often appropriate German loanwords as frames of reference to interpret political realities and influence collective attitudes. This paper intends to contribute to this new strand of research by investigating discursive transpositions of the historical Germanism Kulturkampf in the donor language, German, and two host languages, Polish and English. Originally used mainly in reference to government attempts to reduce the influence of the Catholic Church in Prussia/Germany in the 1870s, this term has come to be used in German and other languages to signify conflicts in various political and cultural contexts. Adopting a triangulated and trilateral approach and the method of corpus-assisted discourse study (CADS), this paper examines the use of Kulturkampf in large collections of Internet and newspaper data in German, English and Polish. The results show how the meaning of Kulturkampf has been discursively re-contextualised and appropriated to perform local ideological work in public discourses in the three different cultural contexts.

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11

Valle, Roberto. "La questione ucraina come Kulturkampf." HISTORIA MAGISTRA, no. 17 (June 2015): 37–52. http://dx.doi.org/10.3280/hm2015-017004.

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12

Beck, Hermann, Lech Trzeciakowski, and Katarzyna Kretkowska. "The Kulturkampf in Prussian Poland." German Studies Review 16, no. 3 (October 1993): 558. http://dx.doi.org/10.2307/1432169.

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13

Koss, Siegfried. "R. MÜLLEJANS, Klöster im Kulturkampf." Annalen des Historischen Vereins für den Niederrhein 196, no. 1 (December 1994): 217–19. http://dx.doi.org/10.7788/annalen-1994-0142.

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Koss, Siegfried. "RITA MÜLLEJANS: Klöster im Kulturkampf." Annalen des Historischen Vereins für den Niederrhein 196, jg (December 1994): 217–19. http://dx.doi.org/10.7788/annalen-1994-jg40.

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15

Küpper, Beate, Reiner Becker, and Jana Meyer. "Kulturkampf von rechts – Shrinking Spaces." Demokratie gegen Menschenfeindlichkeit 4, no. 1 (July 4, 2019): 48–60. http://dx.doi.org/10.46499/1275.1041.

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16

Anderson, Margaret Lavinia, Lech Trzeciakowski, and Katarzyna Kretkowska. "The Kulturkampf in Prussian Poland." American Historical Review 97, no. 1 (February 1992): 249. http://dx.doi.org/10.2307/2164665.

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17

Fernholz, Tobias. "Digitaler Kulturkampf von rechts außen." Forschungsjournal Soziale Bewegungen 32, no. 3 (September 6, 2019): 479–83. http://dx.doi.org/10.1515/fjsb-2019-0054.

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18

von Arx, Jeffrey P. "Archbishop Manning and the Kulturkampf." Recusant History 21, no. 2 (October 1992): 254–66. http://dx.doi.org/10.1017/s003419320000159x.

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It is not surprising that Henry Edward Manning had strong opinions about the Kulturkampf, Otto von Bismarcks effort in the early 1870’s to bring the Roman Catholic Church in Germany under the control of the State. As head of the Catholic Church in England, it appropriately fell to Manning to condemn what most British Catholics would have seen as the persecution of their Church in the new German Empire. Moreover, Manning knew personally the bishops involved in the conflict with Bismarck from their time together at the Vatican Council. Indeed, he was well acquainted with some of them who had played important rôles, either for or against, in the great controversies of the Council that led to the definition of Papal Infallibility. MiecisIaus Ledochowski, Archbishop of Gnesen and Posen, imprisoned and expelled from his see by the German government in 1874, had, together with Manning, been a prominent infallibilist. Paulus Melchers, Archbishop of Cologne, and leader of the German inopportunists, suffered the same penalty. The bishops of Breslau, Trier and Paderborn, all of whom had played significant rôles at the Council, the first two against, the latter for the definition, were either imprisoned, expelled, or both. Manning considered these men to have suffered for the cause of religious liberty, and could not understand the indifference of British politicians, especially of liberals like Gladstone, to their fate.

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19

Laudenbach, Peter. "Rohe Bürgerlichkeit." Theater heute 63, no. 1 (2022): 42–45. http://dx.doi.org/10.5771/0040-5507-2022-1-042.

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20

BARR, COLIN. "An Irish Dimension to a British Kulturkampf?" Journal of Ecclesiastical History 56, no. 3 (July 2005): 473–95. http://dx.doi.org/10.1017/s0022046905004276.

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In the second half of the nineteenth century, most European nations experienced a period of state-sponsored anti-Catholic legislation that has come to be known by the German term Kulturkampf. The question that this article seeks to address is whether or not the United Kingdom, and specifically Ireland, can be said to have experienced such a phenomenon. By examining the case of Robert O'Keeffe, a Roman Catholic parish priest who sued the cardinal archbishop of Dublin in the civil courts, it is possible to determine both whether Britain experienced a Kulturkampf, and to offer some suggestions as to why the United Kingdom appears to have been different in this regard from its European neighbours.

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21

Braun, Werner. "Die Musik im Delitzscher Kulturkampf (1643)." Archiv für Musikwissenschaft 60, no. 1 (2003): 1. http://dx.doi.org/10.2307/4145419.

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22

H. Weir, Todd. "Hitler's Worldview and the Interwar Kulturkampf." Journal of Contemporary History 53, no. 3 (February 5, 2018): 597–621. http://dx.doi.org/10.1177/0022009417747045.

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This conceptual historical investigation of Adolf Hitler's use of the term ‘worldview’ ( Weltanschauung) opens new perspectives on the debate over the relationship of religion and National Socialism. Most studies of Hitler's worldview have focused on the genealogy of his beliefs, an approach that has led to an anachronistic understanding of worldview. By contrast, this article reveals that Hitler's own usage of the term ‘worldview’ was decisively shaped by the German culture wars that preceded his entrance into politics in 1919. The article shows how the varying Nazi religious policies, from supporting ‘positive Christianity’ during the Weimar Republic to suppressing elements within the churches once taking power, continued to be framed by the dynamics of the culture wars.

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23

Mährle, Wolfgang, Gustav Pfeifer, and Josef Nössing. "Rezension von: Pfeifer, Gustav; Nössing, Josef (Hrsg.), Kulturkampf in Tirol und in den Nachbarländern." Zeitschrift für Württembergische Landesgeschichte 75 (March 7, 2022): 511–13. http://dx.doi.org/10.53458/zwlg.v75i.2058.

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Gustav Pfeifer und Josef Nössing (Hg.), Kulturkampf in Tirol und in den Nachbarländern, Akten des Internationalen Kolloquiums des Tiroler Geschichtsvereins (Sektion Bozen) im Kolpinghaus Bozen, 9. November 2012 (Veröffentlichungen des Südtiroler Landesarchivs 37), Innsbruck: Universitätsverlag Wagner 2013. 128 S., zahlr. Abb. ISBN 978-3-7030-0844-3. Kart. € 22,–

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24

Yavuz, M. Hakan. "Turkey's Fault Lines and the Crisis of Kemalism." Current History 99, no. 633 (January 1, 2000): 33–38. http://dx.doi.org/10.1525/curh.2000.99.633.33.

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Kemalism has been superficially Western in form while remaining rigidly authoritarian and dogmatic in substance. It continues to stress republicanism over democracy, homogeneity over difference, the military over the civilian, and the state over society. … Its quixotic quest to radically recast Turkish culture, history, and identity has ensured a permanent kulturkampf against society.

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25

Anderson, Margaret Lavinia. "The Kulturkampf and the Course of German History." Central European History 19, no. 1 (March 1986): 82–115. http://dx.doi.org/10.1017/s0008938900019154.

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26

Quesada, Julio. "Davos 1929: “¿Qué es el Hombre?” El desencuentro entre Cassirer y Heidegger. Razones filosófica y política." Investigaciones Fenomenológicas, no. 17 (February 8, 2021): 177. http://dx.doi.org/10.5944/rif.17.2020.29712.

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Mi ensayo ha querido explicar genealógicamente y de forma contextualizada el desencuentro entre Ernst Cassirer y Martin Heidegger en Davos, y la deriva de éste hacia el nazismo desde los presupuestos de su filosofía existencial. ¿Qué papel juega el antisemitismo espiritual en la crítica heideggeriana al neokantismo y la fenomenología trascendental? ¿Por qué la fenomenología de Edmund Husserl es "una monstruosidad"? ¿Por qué Kant se convierte en batalla y campo de batalla de la Kulturkampf? ¿Por qué se lee a Heidegger como se lee? ¿Qué sentido tiene la práctica de la historia de la filosofía en el “final” de la filosofía?My essay wanted to explain genealogically and in a contextualized way the disagreement between Cassirer and Heidegger in Davos, and its drift towards Nazism from the budgets of their existential philosophy. What role does spiritual anti-Semitism play in the Heideggerian critique of neo-Kantianism and transcendental phenomenology? Why is Husserl's phenomenology "a monstrosity"? Why does Kant become the battle and battlefield of the Kulturkampf? Why do you read Heidegger as you read? What is the meaning of the practice of the history of philosophy in the “final” of philosophy?

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27

Kastner, Dieter. "CHRISTIAN HEIDRICH: Katholische Neusser Presse und Vereine im Kulturkampf." Annalen des Historischen Vereins für den Niederrhein 198, jg (December 1995): 334–35. http://dx.doi.org/10.7788/annalen-1995-jg86.

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28

Juhász, Borbála, and Andrea Peto. "„Kulturkampf“ in Hungary about reproductive rights: actors and agenda." zeitschrift für menschenrechte 15, no. 1 (June 30, 2021): 168–89. http://dx.doi.org/10.46499/1769.1993.

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29

Kiss, Balázs. "Double Ressentiment: The Political Communication of Kulturkampf in Hungary." Politics and Governance 9, no. 3 (August 27, 2021): 227–36. http://dx.doi.org/10.17645/pag.v9i3.4053.

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Emotions have always been invested in politics. Politicians and politically biased public intellectuals manage citizens’ emotions for various purposes: to alienate them from the rival political camp and to make them participate in elections or in politics in general. <em>Ressentiment</em> is an affective style of great political potential and it is present throughout democratic European societies. By analysing the discourses of the culture war between the political camps in Hungary since 2018, this article presents the components, drivers, mechanisms, and some typical outcomes of <em>ressentiment</em> on the levels of the individual and the political communities. It argues that in political communication both political sides are trying to appeal to the citizens’ <em>ressentiment</em>. Both camps use communicative means to incite, channel, and reorient <em>ressentiment</em> by, e.g., scapegoating, identity work, and transvaluation to attract citizens, stabilize their own support, and nudge followers towards specific political activities.

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30

DEMEL, Sabine. "Kulturkampf ade! Wir schreiben selbst die vorgängige Pflichtzivilehe vor!" INTAMS review 14, no. 2 (December 31, 2008): 251–55. http://dx.doi.org/10.2143/int.14.2.2034411.

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31

Gasimov, Kamal. "Между Kulturkampf и Politikkampf: вспоминая двух покойных мусульманских интеллектуалов." Islamology 7, no. 1 (June 30, 2017): 221. http://dx.doi.org/10.24848/islmlg.07.1.13.

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In March, 2016, two symbolic figures of the modern Islamic thought died – Taha Jabir Al-Alwani (b.2016) and Hassan At-Turabi (b.1932). They were two very different persons, theologians and thinkers, which embodied a whole epoch in the history of the modern Islamic ideological and socio-political movements. There is something mystic in that they passed away almost simultaneously.

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32

Kraus, Hans-Christof. "Bismarck, die Konservativen und der Kulturkampf im Deutschen Reich." Studia historica Brunensia, no. 2 (2017): 87–104. http://dx.doi.org/10.5817/shb2016-2-6.

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33

Lehnert, Joris. "Sieg im Kulturkampf vs. realpolitische Niederlage einer erneuerten Landwirtschaft." apropos [Perspektiven auf die Romania], no. 12 (July 23, 2024): 11–35. http://dx.doi.org/10.15460/apropos.12.2234.

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Ziel dieses Beitrags ist es, die von Bauern zusammen mit ihrem Hauptprotagonisten José Bové mit der lokalen Confédération paysanne initiierte kollektive Aktion am 12. August 1999 als Schwellenmoment zwischen dem Ende einer klassischen alten bäuerlichen (i.S.v. einer von kleinen landwirtschaftlichen und selbstständigen Produktionseinheiten geprägten) Welt und der Politisierung der „(agri)kulturellen“ Frage im französischen sowie im globalen Kontext zu erläutern. Unter dem Begriff der „(agri)kulturellen Frage“ wird hier das neue gesellschaftliche und politische Verhältnis zur Landwirtschaft verstanden: Sie wird in der Folgezeit von Millau durch neue grundlegende Merkmale wie z.B. Nahrungsmittelqualität, Umweltschutz oder die Opposition lokal vs. global neu definiert. Diese Bedeutung des Ereignisses soll herausgearbeitet werden, indem Millau rund 20 Jahre später rückblickend in den Kontext des Frankreichs der 1990er Jahre eingeordnet wird.

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Martín Gómez, María. "La recuperación de la Escuela de Salamanca en el contexto de la Kulturkampf alemana/The revival of the School of Salamanca in the context of the German Kulturkampf." Araucaria, no. 54 (2023): 417–40. http://dx.doi.org/10.12795/araucaria.2023.i54.21.

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La “Escuela de Salamanca”, como etiqueta histórica, ha sido cuestionada y actualizada en múltiples ocasiones y desde intereses muy diversos. En este artículo se investiga el origen del concepto en la teología alemana del siglo XIX (en autores como Franz Ehrle y Gerhard Schneemann, especialmente) y se presta atención al contexto político y religioso en el que emerge (la denominada Kulturkampf alemana), con el propósito de comprender mejor las notas definitorias que se le otorgaron.

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35

Rob-Santer, Carmen. "Le Malleus Maleficarum à la lumière de l'historiographie : un Kulturkampf ?" Médiévales, no. 44 (June 1, 2003): 155–72. http://dx.doi.org/10.4000/medievales.732.

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Trinchese, Stefano. "Kulturkampf und Zentrum im Denken Luigi Sturzos und der Popolari." Historisch-Politische Mitteilungen 6, no. 1 (October 1999): 29–48. http://dx.doi.org/10.7788/hpm.1999.6.1.29.

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37

Smit, Ineke. "Een les uit Pruisen. Nederland en de Kulturkampf, 1870-1880." Church History and Religious Culture 87, no. 1 (2007): 133–34. http://dx.doi.org/10.1163/187124207x189523.

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38

Peleg, Ilan. "Israel's Constitutional Order and the Kulturkampf : The Role of Ben-Gurion." Israel Studies 3, no. 1 (1998): 230–50. http://dx.doi.org/10.1353/is.2005.0101.

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39

Joskowicz, A. "Liberal Judaism and Confessional Politics of Difference in the German Kulturkampf." Leo Baeck Institute Yearbook 50, no. 1 (January 1, 2005): 177–97. http://dx.doi.org/10.1093/leobaeck/50.1.177.

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40

Gross, Michael B. "Kulturkampf and Unification: German Liberalism and the War Against the Jesuits." Central European History 30, no. 4 (December 1997): 545–66. http://dx.doi.org/10.1017/s000893890001565x.

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In February 1872, little more than a year after the founding of the new Reich, theNational Zeitung, a leading National-Liberal newspaper, argued that Germans could no longer accept suppression at the Catholic Church. The German, the paper explained, will not tolerate a spirit that comes from Rome either among his people or in any of his churches. He does not want clerical rule andVolksverdummung. He wants, rather, enlightemnent, honest conscience [ehrlidzes Gewissen], and work.Attaining a new, as yet never achieved level of moral freedom, a morality arising from the people [eine volkstümliche Sittlichkeit] that is shared by Germany's churches and confessions, that is the task for this founding period of the new Reich.

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41

Lamberti, Marjorie. "State, Church, and the Politics of School Reform during the Kulturkampf." Central European History 19, no. 1 (March 1986): 63–81. http://dx.doi.org/10.1017/s0008938900019142.

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42

Hürten, Heinz. "Johann Holzner,Franz Kranewitter (1869-1938). Provinzliteratur zwischen Kulturkampf und Nationalsozialismus." Arbitrium 1, no. 1 (January 1987): 86–87. http://dx.doi.org/10.1515/arbi.1987.1.1.86.

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43

Kim, Hee-young. "German Protestant``s Anti-Catholic “Kulturkampf” in the Late Nineteenth Century." DAEGU HISTORICAL REVIEW 120 (August 31, 2015): 465–98. http://dx.doi.org/10.17751/dhr.120.465.

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44

Knorn, S.J., Bernhard. "Johann Baptist Franzelin (1816–86): A Jesuit Cardinal Shaping the Official Teaching of the Church at the Time of the First Vatican Council." Journal of Jesuit Studies 7, no. 4 (July 3, 2020): 592–615. http://dx.doi.org/10.1163/22141332-00704005.

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Johann Baptist Franzelin (1816–86), a Jesuit from South Tyrol, was an important systematic theologian at the Collegio Romano. Against emerging neo-Scholasticism, he supported the growing awareness of the need for historical context and to see theological doctrines in their development over time. He was an influential theologian at the First Vatican Council. Created cardinal by Pope Pius ix in 1876, he engaged in the work of the Roman Curia, for example against the German Kulturkampf and for the Third Plenary Council of the Catholic Church in the usa (Baltimore, 1884). This article provides an overview of Franzelin’s biography and analyzes his contributions to theology and church politics.

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45

Friedlander, Joel E. "Constitution and Kulturkampf: A Reading of the Shadow Theology of Justice Brennan." University of Pennsylvania Law Review 140, no. 3 (January 1992): 1049. http://dx.doi.org/10.2307/3312333.

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46

Spickermann, Roland. "Orphans of the Kulturkampf: German Catholics in Bromberg (Bydgoszcz) Regierungsbezirk, 1895-1910." German Studies Review 23, no. 3 (October 2000): 507. http://dx.doi.org/10.2307/1432831.

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Trencsenyi, B. "Beyond Liminality? The Kulturkampf of the Early 2000s in East Central Europe." boundary 2 41, no. 1 (February 17, 2014): 135–52. http://dx.doi.org/10.1215/01903659-2409703.

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Hanebrink, Paul. "European Protestants Between Anti-Communism and Anti-Totalitarianism: The Other Interwar Kulturkampf?" Journal of Contemporary History 53, no. 3 (July 21, 2017): 622–43. http://dx.doi.org/10.1177/0022009417704894.

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Abstract:

In the late 1930s, Protestants across Europe debated how best to resist the threat of encroaching secularism and radical secular politics. Some insisted that communism remained the greatest threat to Europe’s Christian civilization, while others used new theories of totalitarianism to imagine Nazism and communism as different but equal menaces. This article explores debates about Protestantism, secularism, and communism in three locations – Hungary, Germany, and Great Britain. It concludes that Protestants perceived Europe’s culture war against secularism in very different ways, according to their geopolitical location. The points of conflict between Europe’s Protestants foreshadowed the dramatic shifts in the coordinates of Protestant Europe’s culture wars after 1945.

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Grigoriadis, Ioannis N., and Theocharis N. Grigoriadis. "The political economy of Kulturkampf: evidence from imperial Prussia and republican Turkey." Constitutional Political Economy 29, no. 3 (March 22, 2018): 339–69. http://dx.doi.org/10.1007/s10602-018-9262-5.

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Groschopp, Horst. "Zum Kulturkampf um die Schule Historische Anmerkungen zum Berliner Streit um den Religionsunterricht." Jahrbuch f??r P??dagogik 2005, no. 1 (January 1, 2005): 225–34. http://dx.doi.org/10.3726/55023_225.

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