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Journal articles on the topic 'Reformed Church in Germany'
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1
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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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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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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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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Kotliarov, Petro, and Vyacheslav Vyacheslav. "Visualizing Narrative: Lutheran Theology in the Engravings of Lucas Cranach." Scientific Herald of Uzhhorod University. Series: History, no. 2 (45) (December 25, 2021): 79–84. http://dx.doi.org/10.24144/2523-4498.2(45).2021.247097.
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The early stage of the Reformation in Germany was marked by an iconoclastic movement inspired by radical reformers. In the scientific literature, iconoclasm is often interpreted as a phenomenon that became a catastrophe for German art, as it halted its renaissance progress. The purpose of the article is to prove that the Lutheran Reformation did not become an event that stopped the development of German art, but, on the contrary, gave a new impetus to its development, especially the art of engraving. Throughout the history of Christianity, there have been discussions about what church art should be, in what form it should exist and what function it should carry. In the days of the Reformation, these discussions flared up with renewed vigor. Most reformers held the view that the church needed to be cleansed of works of art that were seen as a legacy of Catholicism. The iconoclast movement that transitioned into church pogroms and the destruction of works of art in Wittenberg in early 1522 prompted Martin Luther to publicly express his disagreement with the radical reformers and to express his own position on the fine arts in the reformed church. In a series of sermons from March 9 to 16, 1522 (Invocavit), Martin Luther recommended the destruction of images that became objects of worship, but considered it appropriate to leave works of art that illustrate biblical stories or reformation ideas. For Luther, the didactic significance of images became a decisive argument. The main points of the series of Luther’s sermons (Invocavit) show that he not only condemned the vandalism of iconoclasts, but also argued that the presence of works of art in the church does not contradict the Bible, but, on the contrary, helps to better understand important truths. It is noted that the result of Luther's tolerant position was the edition of the September Bible (1522) illustrated by Lucas Cranach's engravings. The reviewed narrative and visual sources prove that due to Reformation the art of engraving received a new impetus, and Lutheranism was formed not only as a church of the culture of the word, but also of the culture of the eye. It was established that the main requirement for art was strict adherence to the narrative, which is observed in the analyzed engravings of Lucas Cranach. It is considered that the engravings to the book of Revelation are characterized not only by the accuracy of the text, but also by sharpened polemics, adding a new sound to biblical symbols, sharp criticism of the Catholic Church, and visualization of the main enemies of the Reformed Church. It is proved that the polemical orientation of the engravings spurred interest and contributed to the commercial success of the September Bible. The rejection of traditional plots by protestant artists did not become overly destructive, and in some cases, it even led to the enrichment of European visual culture.
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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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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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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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Fazakas, Sándor. "Kirche und Zivilgesellschaft – Reformatorische Impulse und Gestaltungsaufgabe der Kirchen in Europa." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 2 (December 20, 2021): 11–30. http://dx.doi.org/10.24193/subbtref.66.2.01.
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Abstract. Church and Civil Society – Impulses of Reformed Theology and the Role of the Churches in Shaping Europe. This contribution seeks to answer the role religions and churches, especially the Reformed churches, could play in developing and consolidating civil society and democracy. This study will examine the role of the Church in the Central and Eastern European social and political contexts. Therefore, we will first make an overview of the specifics of this phenomenon in the context of the region's recent history. Then we will look for the normative and substantive meanings of the term for the present going beyond its contextual definition. Finally, we will take note of the impulses of Reformed theology that can contribute to the strengthening of civil society and democratic culture. Will we do this in the context of the particular approach of Reformed theology, in the theological context of the threefold offices (triplex munus) of Christ. The Church, which shares in the royal, priestly and prophetic offices of Christ, shall assume special responsibilities in the life of the society following the threefold ministry of his Lord. In social and diaconal service, the Church must offer new, innovative solutions that promote quality of life (royal office) by working for a culture of reconciliation and compassion. The Church can move from the interior life of piety into the social sphere (priestly office), and through self-criticism and sober social critique, it can advocate for those most disadvantaged by political, economic and social processes (prophetic office). This paper is an edited version of a presentation given at the 2018 German-Hungarian Reformed Theological Conference in Soest, Westphalia. The author attended this conference with an esteemed colleague Béla S. Visky, and now dedicates this paper to him with much appreciation and love on his 60th birthday. Keywords: civil society, contextuality of churches, reconciliation, advocacy, threefold offices of Christ
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WITMER, OLGA. "Between Compliance and Resistance: Lutherans and the Dutch Reformed Church at the Cape of Good Hope, 1652–1820." Journal of Ecclesiastical History 73, no. 2 (February 4, 2022): 326–47. http://dx.doi.org/10.1017/s0022046921002190.
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The Reformed Church was the official denomination at the Dutch Cape of Good Hope. Lutheran immigrants constituted the second largest Protestant group, and received recognition in 1780. This article argues that Cape Lutherans had an ambiguous relationship with their Church. They oscillated between the two denominations, guided by personal preferences, but also due to restrictions imposed on Lutherans by the Reformed authorities. The prolonged inability to secure recognition prompted the Cape Lutherans to seek support among coreligionists in the German lands, India and elsewhere in the Dutch Empire. This network challenged, but did not overcome, their restricted social and religious position in Cape society.
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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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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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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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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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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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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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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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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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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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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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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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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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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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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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Leszczyński, Rafał Marcin. "Filip Melanchton i 500 lat jego Loci communes (1521)." Biuletyn Historii Wychowania, no. 44 (January 3, 2023): 201–14. http://dx.doi.org/10.14746/bhw.2021.44.14.
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In Poland, the Protestant Reformation of the 16th century is most often associated with Martin Luther. However, together with Luther, the reforms were introduced into the Church by Ulrich Zwingli in Zurich, while Philip Melanchthon, Luther’s friend and collaborator, was a very important theologian in Germany. It was him who determined the ultimate doctrinal and organizational form of Lutheranism. Melanchthon was a theologian and a humanist, the reformer of German education, author of numerous textbooks widely used in all over Renaissance Europe, including Poland and Lithuania. One of Melanchthon’s major textbooks was Loci communes (1521). In this book, Melanchthon made an attempt to systematize evangelical doctrines. Consequently, it is considered the first evangelical theology textbook and, at the first time, the first work on Protestant dogmas.
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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.
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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.
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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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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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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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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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Borshch, Irina. "Opposition "charismatic – institutional" in the Church Law theory of Eugenio Corecco (1931-1995)." St.Tikhons' University Review 101 (June 30, 2022): 9–25. http://dx.doi.org/10.15382/sturi2022101.9-25.
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The opposition of the categories of institutional and charismatic leadership has become a common topic of discussion in the social science of the XX century. However, this opposition has been discussed not only in sociology and political science, but also in theology and church law. This article is devoted to the charismatic-institutional concept of Eugenio Corecco (1931-1995), a Swiss Catholic canonist, Bishop of Lugano, a participant of the legal reform process in Catholic church law in the second half of the XX century. His concept was influenced by the legal theory of the German Catholic canonist Klaus Mersdorf, the ecclesiology of the Second Vatican Council, the ideas about the charisma of the founder of the Communione e Liberazione (Communion and Liberation) movement Luigi Giussani and, finally, the reform of the 1983 Code of Canon Law. The first part of the article discuss how Corecco approaches the problem of church institutions in the modern era, critically starting from the legacy of the Church Public Law school of the XIX - early XX centuries. The second part is devoted to solving the institution-charisma problem in Corecco’s theology of law. It is shown how from the ideas of the Munich school, founded by Mörsdorf, about the Word and the Sacrament as the pillars of church legal order, the Swiss canonist comes to the idea of charisma as an essential element of church order. Referring to the canonical theory of the Protestant lawer Rudolf Sohm about the antagonism of law and the spiritual nature of the Church, Corecco suggests solving this dilemma through the term communio, which is key for the ecclesiology of the Second Vatican Council. He emphasizes that law serves church communion, therefore, along with the liturgical heritage, the charismatic experience of the past and present should be reflected in the canons of church law. In the third part, the problem of charisma is clarified in connection with a priest status and preaching in modern and postmodern society. According to Corecco, the necessary response to the crisis of church discipline in the Catholic Church of the 1960s and 1970s could be found in the attempts of canonists to rethink the relations of the episcopate, clergy and laity in the Church. In this context, he particularly emphasizes the importance of the including of charismatic element in the reformed post-conciliar Catholic theology and church law.
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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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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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Hamilton, Alastair. "Church Robbers and Reformers in Germany, 1525-1547. Confiscation and Religious Purpose in the Holy Roman Empire." Church History and Religious Culture 87, no. 4 (2007): 559–60. http://dx.doi.org/10.1163/187124107x258527.
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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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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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Methuen, C. "Katharina Schutz Zell, Church Mother: The Writings of a Protestant Reformer in Sixteenth-Century Germany. Translated by ELSIE MCKEE." Journal of Theological Studies 58, no. 2 (October 1, 2007): 759–62. http://dx.doi.org/10.1093/jts/flm107.
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Jack, Sybil M. "Church Robbers and Reformers in Germany, 1525–1547: Confiscation and Religious Purpose in the Holy Roman Empire (review)." Parergon 24, no. 2 (2008): 213–15. http://dx.doi.org/10.1353/pgn.2008.0029.
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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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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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Tom Scott. "Church Robbers and Reformers in Germany, 1525–1547: Confiscation and Religious Purpose in the Holy Roman Empire (review)." Catholic Historical Review 94, no. 3 (2008): 585–86. http://dx.doi.org/10.1353/cat.0.0130.
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Burrows, Mark S. "A Review of Bernard McGinn's The Harvest of Mysticism in Medieval Germany (1300–1500)." Harvard Theological Review 100, no. 1 (January 2007): 97–104. http://dx.doi.org/10.1017/s0017816007001447.
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Mysticism is on the rise as a topic of cultural interestand as a part of the burgeoning interest in “spirituality” that has defined the cultural temperament of our times. This shift has had a predictable effect on the kinds of students enrolling in mainline Protestant seminaries, as well on as the interests they bring. All this would have surprised faculty members of an earlier generation. If mysticism was touched upon at all in the seminary curriculum of, say, 1980, it was a topic left to the historians; survey courses in systematic theology generally would not have ventured into such arcane territory. When referred to, sources categorized as mystical—for example, Hildegard of Bingen, Meister Eckhart, Julian of Norwich—were relegated to a shaky status at the fringes of theology; the “real” theological contributors included such great scholastics as Anselm, Aquinas, and Bonaventure. The textbooks used during this period illustrate the point: Williston Walker's standard History of the Christian Church, which appeared in its first edition in 1918 and was in steady use in many theological schools, was significantly revised by a team of historians from Union Theological Seminary only for the fourth edition of 1985. Until that time, the narrative focus moved rather quickly from an exploration of Christian origins and the early fathers to the great Protestant reformers with a relatively cursory overview of the Middle Ages and almost no reference to medieval mystics.
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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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NELSON, JONATHAN L. "‘Solo Saluador’: Printing the 1543 New Testament of Francisco de Enzinas (Dryander)." Journal of Ecclesiastical History 50, no. 1 (January 1999): 94–116. http://dx.doi.org/10.1017/s0022046998008471.
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Spain in the sixteenth century was not exempt from the movements of reform sweeping over Europe. Its enthusiastic but short-lived reception of Erasmian humanism in the 1520s is well-documented. So is its even more enthusiastic suppression of native ‘Lutheran’ conventicles in the 1550s and the extinction of hope for a Protestant Church in the kingdom of the Spanish Habsburgs. These events have relegated Hispanic Protestantism to little more than a footnote in most histories.The story, though, is not limited to the Iberian peninsula. A dedicated cadre of Spaniards did battle in the realm of ideas from places of exile in Naples, France, England, Geneva and Germany. In so doing, they contributed significantly to a core literature of evangelical humanism in Spanish. This corpus consists, in part, of translations of Reformers' works, such as Melanchthon's Antithesis and Luther's treatise on Christian liberty, by Francisco de Enzinas (1540); Calvin's catechism, by Juan Pérez (Geneva 1556); and Calvin's Institutes, by Cipriano de Valera (London 1597). Translations of classics also figure prominently in the work of Francisco de Enzinas, for example Plutarch's Lives and the Decades of Livy.
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Blikharskyi, Roman. "«The truth and her shadow»: anti-modern rhetoric on the pages of the Galiсian religious journals of the second half of the XIX — early XX century." Proceedings of Research and Scientific Institute for Periodicals, no. 10(28) (January 2020): 63–86. http://dx.doi.org/10.37222/2524-0331-2020-10(28)-6.
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In the XIX century and the first half of XX century, scientists A. Comte, M. Weber, H. Spencer, E. Durkheim, G. Simmel, and Ch. Cooley developed a theory explaining the social reality in which a person exists. The result of their work was a theory of modernization that describes a transition from the traditional to the modern society. Further on, due to various historical vicissitudes, the theory of modernization has undergone significant changes. In the first half of the XX century universal theory of modernization has been criticized. By shaping a new approach to the study of global transformations in society, scientists began considering cases of nonlinear progress or regression, since the model of the Western society’s functioning does not always adequately apply to the description of the functioning of other societies. Among the presumable counterpoints in the history of civilization, which scientists define as the beginning of modernity, are The Age of Discovery, The Industrial Revolution, and The French Revolution. Specifically, the French Revolution has significantly influenced the process of secularization of the European society, and contributed to the diminished presence of the Catholic Church on the international political scene, as well 86 as a gradual removal of religion from the life of modern human. The media played a significant role in reforming the socio-political, cultural and economic dimensions of the Western society, as the press was an important means of promoting modernization ideas. At the same time, the religious press was a key platform of criticism of modernization. At the end of the XIX — early XX centuries, a number of articles there were published on the topic of modernization in the secular and religious spheres, on the pages of the Lviv religious journals: «Ruskii Sion», «Dushpastyr», «Nyva». The authors of the «Nyva» journal in their publications rested upon the concept of modernism put forward by the Vatican. The latter concept concerned the young generation of Catholic theologians in Italy, France, the United Kingdom, and Germany. They were united by their shared views concerning the Christian Church’s status in a changing world. Catholic reformers sought to revise the Catholic Church doctrine, taking into account the relevant trends of subjectivism and criticism of that time. The authorship of the «Ruskii Sion» and «Dushpastyr» criticized the ideas of reducing the influence of religion in science, culture and politics. The authors of these journals argued that the enemy of modern society is not the Church, but speculative modernism, which is a source of false values. On the contrary, the church is a deterrent for the modern political and economic system absorbing human. We conclude that it is incorrect to presume that modern Ukraine (with the Ukrainian Greek Catholic Church as one of the major denominations) was molded under the influence of religion, gi ven that the key processes of modernization (urbanization, industrialization, and so on) were accomplished accordingly to the model diverging with the Catholic, Christian, ideals. Therefore, the question of the peculiarities of the scenario of the modernization of the Ukrainian society and the role played by religion and the religious press in this process remains open. Keywords: religious press, modernization, civilization, secularization, Christianity, Catholicism, Church document, religious modernism.
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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.
Full textAbstract:
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.