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MARTIN, JAMIE. "LIBERALISM AND HISTORY AFTER THE SECOND WORLD WAR: THE CASE OF JACOB TAUBES." Modern Intellectual History 14, no. 1 (April 23, 2015): 131–52. http://dx.doi.org/10.1017/s1479244315000116.
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Before his death in 1987, Jacob Taubes played an important role in postwar German academic philosophy and religious thought. Best known for his leftist political theology and scholarship on the history of Western eschatology, Taubes's thought was influential on mid-twentieth-century debates in Germany about secularization and modern political theology. Outside his relationship with Carl Schmitt, however, Taubes has received little attention in histories of postwar European thought, and few attempts have been made to understand his idiosyncratic work on its own terms. This essay presents new contexts for understanding Taubes and his political-theological critique of the ideological dominance of liberalism in postwar Germany. By analyzing Taubes's thought through the lens of his intellectual quarrel with Hans Blumenberg over secularization, it reassesses his contributions to postwar debates about the political temporality appropriate to a secular and non-utopian social theory, and the consequences of these debates for broader critiques of political liberalism.
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Lassalle-Klein, Robert. "Jesus of Galilee and the Crucified People: The Contextual Christology of Jon Sobrino and Ignacio Ellacuría." Theological Studies 70, no. 2 (May 2009): 347–76. http://dx.doi.org/10.1177/004056390907000207.
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The author argues that the Christian historical realism of Ignacio Ellacuría and the “saving history” Christology of Jon Sobrino form a post-Vatican II contextual theology unified by two fundamental claims: the historical reality of Jesus is the real sign of the Word made flesh, and the analogatum princeps of the life, death, and resurrection of Jesus of Nazareth is to be found today among the “crucified peoples” victimized by various forms of oppression around the globe. Sobrino and Ellacuría are situated as important interpreters of Rahner, Ignatius Loyola, Augustine, Medellín, and key European phenomenologists.
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Gisel, Pierre. "TEOLOGIA E CIÊNCIAS DAS RELIGIÕES: POR UMA OPOSIÇÃO EM PERSPECTIVA." Perspectiva Teológica 43, no. 120 (April 25, 2012): 165. http://dx.doi.org/10.20911/21768757v43n120p165/2011.
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O texto retoma e aprofunda a relação entre teologia e ciências das religiões na atualidade, tendo como ponto de partida a situação europeia, e mais especificamente a Suíça, onde o autor, teólogo reformado, ensina. Começa com uma releitura da história dessas disciplinas na academia, na qual são apresentadas as dificuldades de cada uma: as ciências das religiões, provenientes da história das religiões e com falta de clareza quanto a seu método e a seu objeto, e a teologia, sobretudo a moderna, também com problemas de método e de objeto, já que somente suas disciplinas históricas são consideradas universitárias e não as sistemáticas. Após essa releitura, passa-se a uma interrogação mais aprofundada sobre o que diferencia as duas disciplinas nas sociedades pluralistas atuais, propondo, numa última parte, algumas modificações em ambas para uma fecundação mútua num mundo onde o campo religioso parece demandar uma inteligência mais apurada, que não pode ser dada apenas por uma abordagem das ciências das religiões e tampouco pela teologia.ABSTRACT: The text reexamines and deepens the relation between theology and sciences of the religions in the present time, having as starting point the European situation, and more specifically Switzerland, where the author, a reformed theologian, teaches. It starts with a rereading of the history of these disciplines in the academic sphere, in which the difficulties of each one are presented: sciences of the religions, proceeding from history of the religions and with a lack of clarity in terms of its method and its object, and theology, overall modern theology, also with object and method problems, since its only historical disciplines are considered university and not systematic. After this rereading, the text advances with a deeper interrogation on what differentiates the two disciplines in the current pluralistic societies, proposing, in a last part, some modifications in both for a mutual enrichment in a world where the religious field seems to demand a more refined intelligence, that can be given neither by just a treatment of sciences of the religions and nor by just a treatment of theology.
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Mikhaylov, Petr. "Spirituality as a Subject of Academic Studies in Continental Theology of the Twentieth Century." European Journal for Philosophy of Religion 7, no. 2 (June 21, 2015): 193–207. http://dx.doi.org/10.24204/ejpr.v7i2.127.
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I examine mystical experience through the history of European religious thought, its modern state, and different spiritual practices of the Patristic epoch. The survey gives some definitions: mystical experience is situated in the field of spirituality along with practices of its acquisition – ascetics; and the fruits of it – theology and doctrine. The second part of the article is devoted to a wide field of Christian texts as a representative example of the same experience of the crystallization of mystical experience in ancient tradition, providing a few general types. Reading of religious texts is related very closely with the spiritual condition of the reader and supposes that he/she changes radically in the process of reading, being involved in some existential- hermeneutic circle.
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Çimen, Ünsal. "Francis Bacon and the Relation between Theology and Natural Philosophy." Synthesis philosophica 34, no. 1 (2019): 105–23. http://dx.doi.org/10.21464/sp34108.
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The Reformation in European history was an attempt to remove ecclesiastical authority from political (or secular) authority and culture – a process called secularisation. During the eighteenth and especially nineteenth centuries, however, secularisation gained a different meaning, which is, briefly stated, evolving from religiousness to irreligiousness. Instead of referring to becoming free from religious tutelage, it began to refer to the total isolation of societies from religion. For those who saw secularisation as atheism, having ideas which were supportive of secularisation and having a religious basis was contradictory. For example, Francis Bacon was interpreted as non-secular due to his usage of the Bible as his reference to justify his ideas regarding the liberation of science from theology. Contrarily, in this paper, I argue that Bacon’s philosophy of nature is secular. To do this, alongside addressing Biblical references presented in his works, I will also explore how Bacon freed natural (or secular) knowledge from religious influences by removing final causes from natural philosophical inquiries.
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Kim, Kirsteen. "Christianity’s Role in the Modernization and Revitalization of Korean Society in the Twentieth-Century." International Journal of Public Theology 4, no. 2 (2010): 212–36. http://dx.doi.org/10.1163/156973210x491903.
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AbstractThe development of South Korea and its growth to become the world’s eleventh largest economy has been accompanied by the introduction of Christianity and its increase to become the major religious group, to which nearly thirty per cent of the population are affiliated. This article probes the connection between these two spectacular examples of development; economic and religious. By highlighting moments or episodes of Christian contribution to aspects of development in Korean history and linking these to relevant aspects of Korean Christian theology, there is shown to be a constructive, although not always intentional, link between Korean Christianity and national development. The nature of the Christian contribution is seen not primarily in terms of the work ethic it engenders (as argued by Max Weber in the case of European capitalism) but mainly in the realm of aspirations (visions, hope) of a new society and motivation (inspiration, empowerment) to put them into effect. In other words, it was the public theology of Christianity that played a highly significant role in the modernization and revitalization of Korean society in the twentieth century.
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HALL, DAVID D. "Transatlantic Puritanism and American Singularities." Journal of Ecclesiastical History 68, no. 1 (January 2017): 113–22. http://dx.doi.org/10.1017/s0022046916000610.
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The taunting question posed in the 1820s by the English critic Sidney Smith, ‘Who reads an American book?’, has long since tumbled into the dustbin of literary history. Yet it continues to reverberate in how Americanists describe the workings of Puritanism in their own country, its presence felt in two respects. One of these is resentment at the indifference to their own work of historians of the Puritan movement in Britain. Another is the assumption among Americanists that the Puritanism of the colonists who arrived in the early seventeenth century was singular in certain respects, be it their sense of ‘errand’, their modifications of Reformed orthodoxy, or perhaps their daring experiment with a congregation-centred polity, the ‘New England Way’. Whenever historians turn to the larger project of Church and State in colonial and modern America, assertions of singularity dominate the telling of our religious history. Do these endeavours warrant returning to Sidney Smith's question and rephrasing it to ask whether Americanists are making the most of European studies of Reformed theology, Puritanism in Britain, and conformity or dissent?
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Radul, Dmitry N. "PHILOSOPHICAL AND RELIGIOUS VIEWS OF FLORENSKY AND THE IDEA OF ACTUAL INFINITY." Study of Religion, no. 1 (2019): 108–13. http://dx.doi.org/10.22250/2072-8662.2019.1.108-113.
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The article briefly observes the history of the idea of the actual infinity in European culture until the beginning of the 20th century. Special attention is paid to the role of Cantor set theory in reviving interest in the idea of actual infinity in Western Europe and Russia. The influence of the Cantor’s philosophy of religion on the Western European theology of the late 19th century - early 20th century is given. The influence of Cantor’s ideas on the formation of Florensky’s views is described. A detailed analysis of the application of the idea of actual infinity in the book “The Pillar and the Statement of Truth” is given. Florensky describes the understanding of the connection of Kant’s antinomical of reason and the idea of a potential infinity. The potential infinity is considered by Florensky as a source of imperfection and sinfulness. Special attention is paid to the understanding of truth as actual infinity. The introduction of the actual infinity allows Florensky to remove the one-sidedness of the law of identity and the law of sufficient basis in the Supreme unity...
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Javorskiy, Dmitriy. "Theology in a Post-Secular Context: Origins, Problems, and Prospects." Logos et Praxis, no. 2 (December 2020): 5–16. http://dx.doi.org/10.15688/lp.jvolsu.2020.2.1.
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The article reconstructs the cultural conditions of the possibility of theology as a specific intellectual practice. The author proceeds from the understanding of the divine as non-anthropic, that is, beyond the control of man, but at the same time exerting an irresistible influence on him. In this context, the divine appears as unintelligible, which casts doubt on the project of theology as a form of cognition of the divine. However, despite this, in the ancient Greek Poleis, the divine becomes the subject of theology as a contemplative practice; it is the contemplative attitude to the deity that allows making the divine an object of cognition. A contemplative attitude to the divine has accompanied theology throughout its history. However, it is supplemented by a practical (liturgical) attitude. The secularization of Western European culture led to the separation of theology from religious practice. In modern times, there is a specific form of theology (crypto-theology) that allows thinking about the divine and its attributes, regardless of the experience of communion with God. Besides, extra-institutional theology is being formed, free from dogmatic restrictions and even a kind of amateurish theology, whose representatives did not have special, "school" training. All these transformations eventually led to the crisis of theology and the decline of its influence. At the same time, at the beginning of the XIX century, there were conditions for the emergence of a "modern theology" that responds to the challenges of secularism. In the second half of the twentieth century, the topic and problems of modern theology were also influenced by the programs of "overcoming metaphysics" (M. Heidegger) and "deconstruction" (J. Derrida). Modern theology basically positions itself as post-metaphysical and generates more or less radical projects of phenomenological theology (J.-L. Marion, J. Manoussakis) and negative theology (J. Derrida).
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van Liere, Lucien. "Cruciale Teksten: Theodor W. Adorno und Max Horkheimer, Dialektik der Aufklärung, Philosophische Fragmente (1947)." NTT Journal for Theology and the Study of Religion 68, no. 4 (November 18, 2014): 322–29. http://dx.doi.org/10.5117/ntt2014.68.322.lier.
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In 1947, Theodor W. Adorno and Max Horkheimer, two members of the so-called Frankfurt School of Sociology published The Dialectic of Enlightenment. The book, written in exile, did not study national-socialism as an accident or exception in European history, but rather as the result of an ongoing process of rationalization. The authors included a fierce critique of the capitalist modus of (re-)production as ‘culture industry’ that would in the end eliminate rational individuality. Although in the 1940ies the book did not receive very enthusiastic receptions, in the revolutionary sixties of the 20th century, the analytical frame developed in the book received more and more attention. Thinking about theology and religious studies in the 21st century, questions about perceptions of human dignity and individuality cannot go without relating these perceptions to the cultural context in which these are produced.
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Khruleva, Irina Yur'evna. "The Theological Polemics of Jonathan Edwards and George Whitefield: Differences in Their Understanding of the "Great Awakening" of the 1740s in New England." Исторический журнал: научные исследования, no. 1 (January 2020): 162–71. http://dx.doi.org/10.7256/2454-0609.2020.1.30503.
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The first "Great Awakening" took hold of all British colonies in North America in the 1730s-1750s and developed contemporaneously with the Enlightenment movement, which had a significant impact on all aspects of life in the colonies, influencing religion, politics and ideology. The inhabitants of the colonies, professing different religious views, for the first time experienced a general spiritual upsurge. The colonies had never seen anything like the Great Awakening in scale and degree of influence on society. This was the first movement in American history that was truly intercolonial in nature, contributing to the formation of a single religious and partially ideological space in British America. The beginning of the Great Awakening in British America was instigated by both the colonial traditions of religious renewal (the so-called "revivals") and new ideas coming from Europe, hence this religious movement cannot be understood without considering its European roots nor not taking into account its transatlantic nature. The development of pietism in Holland and Germany and the unfolding of Methodism on the British Isles greatly influenced Protestant theology on both sides of the Atlantic. This article explores the differences in understanding the nature of the Great Awakening by its two leaders - J. Edwards and J. Whitefield.
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Wyman, David M. "The Gospel of Matthew: A Hypertextual Commentary. By Bartosz Adamczewski. European Studies in Theology, Philosophy and History of Religions, 16. Frankfurt am Main: Peter Lang, 2017. Pp. 255. $67.75." Religious Studies Review 44, no. 4 (December 2018): 470. http://dx.doi.org/10.1111/rsr.13704.
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Van Engen, John. "Christening the Romans." Traditio 52 (1997): 1–45. http://dx.doi.org/10.1017/s0362152900011922.
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Europe was christened in the waters of Roman Christianity. Creeds, liturgies, hierarchies, saints, and ascetic practices favored in later imperial Rome washed over the European peoples in successive centuries and marked their Christianity indelibly. The splendor of that imperial era, rescued from facile notions of a declining Rome, has come to historical life in a distinct epoch called “late antiquity” (300–650). Its monuments testify to an ethos at once classical and spiritual. Late antique Christians instinctively took from Roman surroundings all that suited their new religious ends, from the architectural form given churches to the rhetoric and philosophy that mediated sermons and theologies. This Roman imprint passed to European Christians as a sacred legacy: the basilica as a church rather than a civic hall, the metropolitan as a clerical rather than a civic official, Rome as the city of Saint Peter rather than the emperor, the Empire as destined for Christ's birth as much as Augustus's triumphs. Medieval believers, seeking to re-create the church of first-century Jerusalem, fixed repeatedly upon exemplars from late antique Rome: the teachings of Augustine, the Bible of Jerome, the philosophical theology of Boethius, the laws of Leo, the Rule of Benedict, the prayers ascribed to Gregory. Even the story of Rome's religious transformation entered into the self-understanding of medieval and modern Europeans, the conversion narrative joined to biblical history with its outcome treated as providential and decisive.
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Hancock-Stefan, George, and SaraGrace Stefan. "From the Ivory Tower to the Grass Roots: Ending Orthodox Oppression of Evangelicals, and Beginning Grassroots Fellowship." Religions 12, no. 8 (August 4, 2021): 601. http://dx.doi.org/10.3390/rel12080601.
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When considering the relationship between the Eastern Orthodox Church and the Evangelical Church, can we both celebrate progress towards unity, while acknowledging where growth must still occur? Dr. George Hancock-Stefan, who fled the oppressive communist regime of Yugoslavia with the rest of his Baptist family, now frequently returns to Eastern Europe to explore topics of modern theology. During these travels, he has recognized a concerning trend: the religious unity and interfaith fellowship celebrated in Western academia does not reach the Eastern European local level. This is primarily due to the fact that Orthodoxy is a top to bottom institution, and nothing happens at the local level unless approved by the top. This lack of religious unity and cooperation at the local level is also due to the fact that the Eastern Orthodox Church claims a national Christian monopoly and the presence of Evangelicals is considered an invasion. In this article, Dr. Hancock-Stefan unpacks the history of the spiritual revivals that took place in various Eastern Orthodox Churches in the 19th–20th centuries, as well as the policies established by the national patriarchs after the fall of communism that are now jeopardizing the relationship between Orthodox and Evangelicals. By addressing this friction with candor and Christian love, this article pleads for the Orthodox Church to relinquish its monopoly and hopes that both Orthodox and Evangelicals will start considering each other to be brothers and sisters in Christ.
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Mojeiko, Marina A. "Education in the Context of European Culture: Rationalism, Pragmatism, and the Outlines of Future Ethics." Russian Journal of Philosophical Sciences 63, no. 10 (December 24, 2020): 108–23. http://dx.doi.org/10.30727/0235-1188-2020-63-10-108-123.
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The article discusses education as a phenomenon of European culture. The author argues that education (having emerged as a product of the Western civilization and representing the deep foundations of the European style of thinking) becomes inalienable component of European culture and largely determines its development trends. Thus, education traditionally was an important component of religious culture, despite that the methodological rationalism of scholasticism came into conflict with the postulation of the fundamental non-objectivity of God. Teaching theology as an academic discipline considered as a form of the comprehension of God. Since education turns out to be one of the basic elements of European culture, that form of education, which dominates in a particular period of history, plays a determinative role in the development of various cultural phenomena. This is demonstrated by the example of ethics and morality. Thus, the interpretation of education as studying leads to the formation of deductive thinking, which, when applied to the sphere of morality, presupposes the submission of specific situations under the learned universal rules of standardized moral code. In contrast, modern moral consciousness understands moral choice as creative modeling of behavior in specific situations, idiographically understood as unique. This is possible only on the basis of the reception of deep general human values, which means the connection between the modern type of morality and education. Therefore, education should include not only studying (which is now understood as training of technologies for obtaining knowledge rather than the accumulation of knowledge itself) but also cultivation of personality, and the latter should be in focus.
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Joubin, Rebecca. "ISLAM AND ARABS THROUGH THE EYES OF THE ENCYCLOPÉDIE: THE “OTHER” AS A CASE OF FRENCH CULTURAL SELF-CRITICISM." International Journal of Middle East Studies 32, no. 2 (May 2000): 197–217. http://dx.doi.org/10.1017/s0020743800021085.
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The 18th-century European Enlightenment championed rational philosophy and scientific methodology, rather than any form of traditional theology, as the way to understand the objective truth.1 In their quest for the fundamental truth, France's philosophes, the rational and anticlerical intellectuals of the Age of Reason, were forced to brave official censorship, persecution, and imprisonment as they disentangled themselves from their Christian heritage. Thus, the French Enlightenment was informed by a dualistic view of history—an ongoing contest between reason and faith. Although faith had gained ascendancy with Christianity's triumph over classical antiquity in the late 3rd and 4th centuries, according to the philosophes, many of whom served as key contributors to the Encyclopédie, religion and science had once again joined battle in the 18th century, this time with science and reason poised to overcome religious irrationality.2 In this context, the renowned philosophe Voltaire, in his highly controversial Dictionnaire Philosophique (1764), attacks Christian dogma, refutes the tenet of Christ's divine nature, and rejects the possibility of miracles as running contrary to all scientific evidence.3 Similarly, in Système de la Nature (1770), another philosophe, d'Holbach, deplores man's pursuit of the chimeras of religious revelation and refusal to engage in rational methods of inquiry.4 The arguments of Voltaire and d'Holbach are just two examples of the French Enlightenment tenet that knowledge can be based only on science and reason.
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Butler, Jon. "Theology, Politics and Letters at the Crossroads of European Civilization: Jacques Basnage and the Baylean Huguenot Refugees in the Dutch Republic. By Gerald Cerny. International Archives of the History of Ideas 107. Dordrecht: Martinus Nijhoff Publishers, 1987. xiii + 354 pp. $69.00." Church History 58, no. 2 (June 1989): 238–39. http://dx.doi.org/10.2307/3168743.
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APOSTOLOPOULOU, Georgia. "From Ancient Greek Logos to European Rationality." wisdom 2, no. 7 (December 9, 2016): 118. http://dx.doi.org/10.24234/wisdom.v2i7.144.
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Because of history, culture, and politics, European identity has its archetypical elements in ancient Greek culture. Ancient Greek philosophy brought Logos to fore and defined it as the crucial problem and the postulate of the human. We translate the Greek term Logos in English as reason or rationality. These terms, however, do not cover the semantic field of Logos since this includes, among other things, order of being, ground, language, argument etc. The juxtaposition of Logos (reason) to myth makes up the matrix of rationalism. Ancient Greek culture, however, was a culture of Logos (reason) as well as of myth and had enough room for forms, gods, and heroes, for science, poetry, and religious festivities. While ancient Greek culture seems to follow the logic of forms, modern European culture follows the logic of things.
Plato criticizes myth and, at the same time, he sets out a philosophy of myth. He follows the principle of ‘giving reason’ (logon didonai) about things, as his master Socrates did. He establishes dialogue and defines dialectics as the science of principles and ideas and their relations to the things of this world. Aristotle did not accept Plato’s interpretation of Logos. He considered dialectics only as a theory of argumentation and defined his ‘first philosophy’ or ‘theology’ as the science of highest Being. His program of rationalism is based on ontology and accepts the primordial relation of Logos, life, and order of things.
European modernity begins in philosophy with Descartes’ turn to the subject. Descartes defines the main elements of European rationality and their problems. He brings to fore the human subject as the ‘I’ that is free to doubt about everything it can know except itself. Knowledge has to consolidate the power and the mastery of humans over things and nature. Besides, the distinction between soul and body in terms of thinking thing and extended thing does not allow a unique conception of the human. Especially Kant and Hegel attempted to eliminate the impasses of Descartes’ and of Cartesians. While Kant defined freedom as the transcendental idea of reason, Hegel highlighted the reconciliation of spirit and nature.
Nowadays there is a confusion regarding rationality. The power of humans over nature and over other humans as nature is increasing. We have lost the measure of our limits. Perhaps we need the ancient Greek grammar of Logos in order to define the measure and the limits of modern European rationality.
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Drozdowski, Mariusz R. "Ruś – Ukraina, Białoruś w Pierwszej Rzeczypospolitej." Poznańskie Studia Slawistyczne, no. 16 (August 14, 2019): 341–55. http://dx.doi.org/10.14746/pss.2019.16.20.
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The reviewed book is the eleventh in the series devoted to the “Culture of the First Polish Republic in dialogue with Europe. Hermeneutics of values”. This series is the aftermath of an interesting research project, whose aim is both to comprehensively present the cultural relations of the Polish-Lithuanian Commonwealth with Europe, as well as to recognize the ways and forms of mutual communication of literary, aesthetic, political and religious values. In addition, it aims to present in a broad comparative context the structure of Early Modern culture of the Polish-Lithuanian Commonwealth. Apart from the introduction, the book contains the dissertations of 11 authors originating from various scientific centers in Poland and abroad (Toruń, Białystok, Vilnius, Venice, Padua, Cracow, Poznań, Rzeszów) and representing different research specialties: philology, history, and history of art. The general and primary goal of the text it is to analyze various aspects of the Ruthenian culture of the Polish-Lithuanian Commonwealth, both in its dynamic connection with the Polish-Latin culture and the processes occurring in Eastern European Orthodoxy after the fall of the Byzantine Empire and in connection with the strengthening of the Moscow state. The key issues developed in the volume relate essentially to: values of the Ruthenian culture, some of which coincide or are identical to those recognized by Western-Polish citizens of the Commonwealth, while depend on the centuries old tradition of Eastern-Christian culture.The articles focuses on the values displayed in the Orthodox and Uniate spheres and around the polemics between them, punching with axiological arguments. The most frequently and basic problems that were raised are: determinants of identity, faith (religion), language (languages), social status, origin; the policy of rulers, the problem of ecclesiastical jurisdiction; tradition and change in culture – biblical studies, patristics, liturgy, theology; printing, translations, education; apologetics and polemics, preaching, iconography; a renewal program for the clergy that was to become the vanguard of the renewal of the entire Eastern Church; Bazylian Uniate ( Greek- Catholic) clergy: the idea of cultural integration, education, translation and publishing.
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Mielcarek, Krzysztof Wojciech. "Bartosz Adamczewski, The Gospel of Luke. A Hypertextual Commentary (European Studies in Theology, Philosophy and History of Religions 13) (Frankfurt am Main: Peter Lang Edition 2016)." Biblical Annals 9, no. 4 (September 30, 2019): 749–54. http://dx.doi.org/10.31743/biban.4853.
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Gadjieva, Zarema N., and Madina B. Gimbatova. "WOMEN’S EDUCATION IN DAGESTAN (SECOND HALF OF THE 19TH – EARLY 20TH CENTURIES)." History, Archeology and Ethnography of the Caucasus 16, no. 4 (December 18, 2020): 940–51. http://dx.doi.org/10.32653/ch164940-951.
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The article is devoted to the history of the development of female education in the Dagestan region in the second half of the 19th – early 20th centuries. It examines the system of women’s education, features of its development, formation, support and organization of the educational process, its impact on the education system of Dagestan as a whole. The chronological framework of the study covers the second half of the 19th – early 20th centuries. During this period, religious schools functioned in parallel with Russian educational institutions, which emerged in the places of deployment of military units and settlements with a Russian-speaking population. An important issue, reflected in the study, is the disclosure of the peculiarities of homeschooling, the content of which depended on the preferences of parents.
An analysis of the diverse historical literature made it possible to conclude that women’s educational institutions in pre-revolutionary Dagestan, regardless of their form and content of education, raised the educational and cultural level of girls, introduced them to the achievements of world culture, and prepared them for family life.
The teaching process in religious and Russian schools varied greatly. Thus, for example, Muslim traditional education was divided into two stages. Dagestan people received their primary education in maktabs (mosque schools), the main goal of which was to teach reading and writing in Arabic and reading the Koran, to introduce students to the scientific achievements of the Muslim Orient. After that, those wishing to gain in-depth knowledge of classical Muslim sciences continued their studies in numerous madrasahs, the level of which varied depending on the established traditions and teaching staff.
In Russian schools, the educational process was regulated by the curriculum and curricula in general subjects, theology and home economics. The task of Russian schools was to help students integrate into the all-Russian cultural field, to introduce them to the achievements of Russian and European cultures.
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Korolkov, Alexander A. "Hegel as an atheist and intuitivist in the interpretations of Alexandre Kozhève and Nikolay Lossky." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 1 (2021): 4–15. http://dx.doi.org/10.21638/spbu17.2021.101.
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The Russian exiled philosophers Alexander Kozhevnikov (Alexandre Kozhève) and Nikolay Lossky, who had to leave Russia in the 1920s, gave paradoxical interpretations of Hegel’s work: Kozhève treated Hegel as an atheist whereas Lossky interpreted him as an intuitivist. Both philosophers have influenced the development of Western European philosophy and contemporary understanding of Hegel’s texts. The history of Russian philosophy would be poorer if we forget that Kozhevnikov acquired recognition as a French philosopher Kozhève only at a mature age. A strong influence on Kozhève’s treatment of Christianity was exerted by Vladimir Soloviev’s philosophy, to which he devoted his first dissertation under the guidance of Karl Jaspers. His attention to the Christian understanding of love as an endless power over the finite manifestations of spirit, which was expounded upon/revealed in his course of lectures on Hegel, enjoyed great popularity in France and influenced the formation of eminent philosophers. Hegel’s atheism in Kozhève’s interpretation is not a denial of religion, since religion and philosophy have common interests applied to eternal themes; they differ only in methods of the cognition of the Absolute. The logic of the anthropological interpretation of Hegel led Kozhève to the rationalization of religion by elevating philosophy over it. Hegel’s atheistic anthropology turned his study into a summary of religious evolution, with theology eventually ousted by anthropology. Nikolay Lossky, who had written a book on intuitivism before the revolution, in his creative work abroad extended his notion of intuitivism by calling Hegel an extreme intuitivist. He based this conclusion on Hegel’s upholding of the principle of the identity of thinking and being, that is following the logic of an object in cognition. The possibility to eliminate the contradiction between knowledge and being, about which Hegel wrote, is interpreted by Lossky as intuitivism and even empiricism.
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Brinkman, Martien. "Hee-Mo Yim, Unity Lost - Unity to be Regained in Korean Presbyterianism. A History of Divisions in Korean Presbyterianism and the Role of the Means of Grace [European University Studies, Series XXIII Theology, Vol 553], Frankfurt am Main/Berlin/Bern/New York/Paris/Wien: Peter Lang 1995, 250 pp., 64 SFr. ISBN 3-631-48738-X." Exchange 26, no. 1 (1997): 105–6. http://dx.doi.org/10.1163/157254397x00098.
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O'Connor, Daniel, and Roelf L. Haan. "Workshop 5 Towards a European Theology of Liberation?" Mission Studies 5, no. 1 (1988): 108. http://dx.doi.org/10.1163/157338388x00365.
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Marynchak, A. V. "Marian Theme in Music: Aspects of History and Genre Stylistics (a Case Study of the Works byKonstanty Antoni Gorski)." Aspects of Historical Musicology 18, no. 18 (December 28, 2019): 213–29. http://dx.doi.org/10.34064/khnum2-18.12.
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The objectives of the research. The article is devoted to the study of the main parameters of the Marian theme embodiment in the art of music, with highlighting the aspects of history and genre stylistics. It is noted that the choice of the topic is related to the study of the works by the Kharkiv composer of Polish origin Konstanty Antoni Gorski, who worked in Kharkiv for many years (1880–1910) and belongs to the founders of his academic musical culture. The article lays the methodological basis for studying interpretation of the Marian theme in the works by this author, for that the analysis of the relevant sources (theological, musicological, etc.) has been carried out to derive the genre-stylistic classifications for this phenomenon (confessional, genre, national classifications). The results of the study. It is noted that the Marian theme in music can be classified as one of its central themes. This is due to the general ethical and natural content of the European music of the academic layer, which itself, as it is known, originated from the Church music and retained the features of high contemplation inherent in the cult genres, which determined the prospect line for the subsequent development of the Christian world music. The study emphasizes that the image of the Blessed Virgin Mary acts as a part and an important component of the New Testament, where two her main hypostases are presented. The Virgin Mary is honored and praised, firstly, as the Mother of the Son of God, who experienced suffering with him for the good of humanity, and secondly, as the intercessor and guardian of people who believe in her divine power and destiny. Here, the two interpretations of the Blessed Virgin’s image should be borne in mind, which are implemented at the confessional level – in the Catholic and Orthodox liturgical service. The whole branch of knowledge, called Mariology, is devoted to the study of these issues in the European theology and art history. The musical aspects of this field, presented in the monograph by O. Nemkova (2013), are closely related to religious teachings, as well as to their secular reflection at the level of the genre, style and stylistics of the musical works. The musical interpretation of the Blessed Virgin’s image, coming from Catholicism is based on the postulates of Her Divine destiny, which is reflected in the canonical texts in Latin, among which two main ones stand out – “Stabat Mater” and “Salve Regina”. These texts are realized in the cantata genre, the basis of which is the style of da chiesa, that is, the concerto itself in the church that accompanies the service in honor of Virgin Mary. The latter takes place in such holidays: Conception of Mary by Her mother Anna, Nativity of Mary, Presentation of Mary, Annunciation, Dormition of the Mother of God. The prayer “Ave Maria” is also very popular, and it has become for many European authors the basis of both applied religious and secular works, an example of which is the music of Early Baroque, Romanticism and Modern times. The secularization processes that began in the music of the Christian world on the turn of the Late Renaissance and Baroque (the watershed here is the 1600 year, the official year of the opera genre birth), called to life two groups of works on Marian themes: 1) the compositions nearby to the canonical original, as a rule, Latin texts (they were distributed among Catholics by religion and in Catholic countries); 2) the works modified, based on translations and free narrations of canonical texts given in the national languages and in suitable stylistics of one or another national culture (this is characteristic of Protestantism, as well as of Orthodoxy). There is also a deep line of interpretation of the Blessed Virgin’s image, personifying the eternal idea of motherhood and femininity, which is equally characteristic of many national musical cultures, in particular, the non-religious wave that manifested itself in Slavic music, first at the turn of the 19th – 20th centuries, and then – during the last two decades of the 20th century. It is noted that Gorski, remaining a devout Catholic by the nature of his activity in such interfaith cultural center as Kharkiv in the late 19th – the first two decades of the 20th centuries, embodied in his work the traditions and demands coming from the Polish (Catholic) as well as the Ukrainian (Orthodox) and French and German (Lutheran, Protestant) musical cultures. On this basis, three of his opuses devoted to Virgin Mary arose: the Catholic cantata “Salve Regina” (for voice, violin and organ), the concerto-cantata in French “Salutation a la Sainte Vierge” (for soprano accompanied by choir, organ, string quintet and two French horns), and the choral concerto for the Orthodox mixed choir “Zriaszcze mia bezglasna” on the Old Slavonic text. Each of these works is a special genre form, with which Gorski works as with a standard model equipped with a lexical layer of a certain musical stylistics, primarily national. The Polish song and romanza sources are traced in the first of the works, along with the obvious influence of the opera arias. In the cantata on the French text, echoes of not only opera scenes are heard, but also the elements of the programme music, story-telling, characteristic of French musical style. Finally, the Orthodox choral Concerto on the Old Slavonic text demonstrates the typical genre of the Ukrainian music – the large form intended for collective choral performance that was the equivalent of a symphony in the Western European musical culture. Conclusion. It is proved that, guided by the world experience, Konstanty Antoni Gorski embodies all these models in three Marian works – the canonical church cantata, the larger-scale secular cantata, the a cappella choral concerto, while remaining a composer with original and unique intonational thinking. Gorski in these three compositions appears as a neoclassic, subordinating the original genres to his own creative intentions, which makes the music of these compositions comprehensible and accessible to a wide audience. It was that for the purpose to popularize the opuses by Gorski this article has been written.
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Markovic, Mihailo. "Reason and ethos: Consequences of their separation and necessity of their unity." Filozofija i drustvo, no. 21 (2003): 19–32. http://dx.doi.org/10.2298/fid0321019m.
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Although the concept of "reason" acquired a precise meaning and clearly defined field of validity only in Kant's critical philosophy, the term has a long genesis in European intellectual history. The roots of the concept lie in the Greek concept of the logos and may be reduced to six basic meanings. The earliest Greek thinkers used the word logos to denote the logical structure of the human thought and the rational structure of the world. Anaxagoras considered the all-embracing spiritual principle of the nous the source of overall rationality. In the philosophy of the Stoa the term - logos spermaticos is the active principle acting on passive matter in order to create the world. For the Stoics, the concept of logos is the fundamental principle of entire morality. In Christian theology, the God is logos, Holy Spirit - pneuma the soul. In modern philosophy the basic meanings of the Greek logos were taken over by Latin terms "intellectus" and "ratio". These concepts chart quite clearly two basic lines of European thought, one characterized by immediate and the other by mediated discursive understanding of the truth. Kant was the first in the history of philosophy to introduce the essential distinction between understanding and reason (Verstand and Vernunft). According to this distinction, understanding is analytical and abstract, while reason is the source of apriori principles connecting and grounding the whole of our knowledge and volition. Therefore Kant distinguishes theoretical from practical reason. Though practical reason applies the concepts and principles of theoretical reason, it has priority over the latter because it bestows practical reality also on what is theoretically unknowable (freedom, God, immortality of the soul). The primacy of practical reason was especially emphasized by Fichte in his Doctrine of Science. Reason is for him a purely purposeful activity. The idea of reason attains full articulation in Hegel's philosophy of the absolute spirit. For Hegel, reason is first of all a world principle rather than a human capacity. Unlike Kant, whose reason is basically static, a substantial novelty of Hegel's conception of the objective reason is its dynamism, enabling it to reach an increasing awareness "of itself" in its dialectical development. By including the idea of progress in his conception of reason, Hegel introduced an evaluative element in the concept of rationality and thus enabled a connection between reason and ethos in the era of modernity. The deepest cleavage between reason and ethos was opened by the modern science. On one hand, it improved human life by its discoveries and new knowledge, liberating man from religious superstition and other forms of subordination, but on the other it displayed a restrictive attitude not only toward all sorts of value judgments but also toward many dimensions of reason. The positive knowledge of modern science with no ethos lacks any critical self-awareness of the purpose of knowledge, of how it can be used to the benefit of mankind or abused. Thus for establishing a humanistic scientific culture the connection between reason and ethos must be reaffirmed in modern science.
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Ustorf, Werner. "The Cultural Origins of "Intercultural Theology"." Mission Studies 25, no. 2 (2008): 229–51. http://dx.doi.org/10.1163/157338308x365387.
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AbstractEcumenical amnesia is accompanying much of the current debate on replacing the terms missiology or mission studies by that of intercultural studies or intercultural theology. This paper tries to address the loss of memory. By remembering the time when the new terminology was established (the 1970s and 80s) we become aware of the particularities, the challenges, and the limitations of the original vision of "intercultural theology". Among the particularities we will detect that of the professional missiologist working in the secular academy; challenges can be found in the reformulations of the missionary paradigm; and some may wish to see the limitations in the fact that intercultural theology began its life as part of a European conversation on culture and transcendence.
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Haan, Roelf L., and P. van Hoeklaan. "Workshop 5: Economy, Gospel and Culture: Towards a European Theology of Liberation." Mission Studies 5, no. 1 (1988): 84–90. http://dx.doi.org/10.1163/157338388x00149.
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Haan, Roelf L. "APPENDIX to the Report of Workshop 5 Towards a European Theology of Liberation?" Mission Studies 5, no. 1 (1988): 109–12. http://dx.doi.org/10.1163/157338388x00374.
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Holifield, E. Brooks. "Republican Dialect or European Accents? The Sound of American Theology." Church History 72, no. 3 (September 2003): 624–30. http://dx.doi.org/10.1017/s000964070010040x.
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Napadysta, V. G. "FROM THE HISTORY OF ST. VOLODYMYR UNIVERSITY: NAZARII ANTONOVYCH FAVOROV." UKRAINIAN CULTURAL STUDIES, no. 1 (4) (2019): 57–61. http://dx.doi.org/10.17721/ucs.2019.1(4).11.
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The article reconstructs the life and analyzes the main thematic components of the creative heritage of Nazariy Antonovich Favorov (1820-1897), Doctor of Theology, a professor who for almost four decades (1859-1897) taught moral theology at the St. Vladimir University and was the rector of the university church. Ideological and political prejudices have led to the long neglect of a highly respected, recognized person both by university tutors corporation and a wide circle of the public. N. A. Favorov is the author of many works on moral theology, in particular, "Essays on the Moral Orthodox-Christian Doctrine", which had seven editions, were highly appreciated by colleagues and for a long time were considered an official textbook on moral theology in Russia. The moralist-theologian concentrates his attention on the problems of the origin of morality, correlation of the morality doctrine with religious and philosophical foundations, the characteristic features of the moral activity subject, freedom of will and substantiation of its significance for the moral existence of man, moral choice, moral qualities and their place and role in the human essence. It was established that the main topics of his creative ideas were predominantly determined by the problems, established in moral theology, but N.A. Favorov did not overlook the issues relevant for academic philosophizing in Ukraine and the Western European ethical discourse of the second half of the nineteenth century. The semantic accents in the substantiation of N.A. Favorov's crea- tive searches were based on the main provisions of the Orthodox religious doctrine. The work of N.A. Favorov, though not entirely original, has a thorough and holistic presentation of the main problems of the moral existence of man, widely spread in the educational space of Ukraine in the second half of the nineteenth century, making his creative legacy important and meaningful in the national historical and cultural context.
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Gallagher, Robert. "The Integration of Mission Theology and Practice: Zinzendorf and the Early Moravians." Mission Studies 25, no. 2 (2008): 185–210. http://dx.doi.org/10.1163/157338308x365369.
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AbstractThis paper explores the key characteristics of Count Nikolaus Ludwig von Zinzendorf's mission theology that influenced the early Moravian missional practice. After discussing the early eighteenth century European historical context and the Spirit-renewal of the Herrnhut community, the paper considers Zinzendorf's theology on the death of Christ, the prominent role of the Holy Spirit, and harvesting the "first fruits." These theological distinctives contributed in determining the motivation and message of these pioneer Protestant missionaries. It then takes into account some of the subsequent methods such as working with the marginalized, practicing the love of Christ in cultural humility, and preaching the gospel in the vernacular. The main contributions of the early Moravians to mission were that they brought an understanding that spiritual renewal preceded mission renewal, the atoning death of Christ is central to mission theology, and a Protestant recognition that it had an obligation to do mission. On the other hand, the foremost negative aspects of Moravian mission were their obsession with the physical death of Christ and an ignorance of the broader social issues that at times resulted in a lack of contextualization, religious syncretism, indifference to social justice, and extreme subjectivism.
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Loop, Jan. "Divine Poetry? Early Modern European Orientalists on the Beauty of the Koran." Church History and Religious Culture 89, no. 4 (2009): 455–88. http://dx.doi.org/10.1163/187124109x506213.
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AbstractThis article discusses Western attitudes to the style of the Koran from the sixteenth to the late eighteenth century. The subject is of particular interest because the question of the Koran's aesthetic value is ultimately linked with the Islamic belief that the inimitable beauty of Muhammad's revelation is the very proof of its divine origin (i'jāz al-Qur'ān). Given the apologetic function of this doctrine in Islamic theology, many early modern European orientalists, from Theodor Bibliander to Ludovico Marracci, criticised the style. Some of the arguments presented were remarkably persistent and can be followed up to the present day. This article also shows, however, that since the end of the seventeenth century scholars such as Andreas Acoluthus, George Sale and Claude-Etienne Savary had developed a more favourable attitude to the Koranic style, while, at the end of the eighteenth century, the Prophet Muhammad was seen as an inspired genius and the Koran as an example of 'divine poetry'.
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Schuster, Jürgen. "Karl Hartenstein." Mission Studies 19, no. 1 (2002): 53–79. http://dx.doi.org/10.1163/157338302x00053.
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AbstractThis article is a study of the life of Karl Hartenstein (1894-1952) and his contribution to world mission. Three contributions of Hartenstein to mission theology are outlined, focusing on Hartenstein's approach to (1) the theology of religions and the missio Dei (missio), (2) ecumenism (unio), and (3) eschatology and suffering (passio). In the first place, Hartenstein's contribution to the theology of religions and the development of the idea of missio Dei was considerable. Regarding the former, his understanding of religions began with Barth's rejection of religion as unbelief, but was later modified to take, like Kraemer, a more dialectical stance in that religion was viewed both as a human attempt at self-salvation and as the human quest for divine salvation. Regarding the latter, Hartenstein coined the term in 1934. The expression shifted the emphasis away from an activist, church-centered understanding of mission to one that saw mission primarily as the action of God. But, unlike later developments of this theology, his understanding of the relationship between the missio Dei and the missio ecclesiae was always one of a close relationship. Second, Hartenstein was a strong supporter of the ecumenical unity of the church. His participation in Amsterdam in 1948 and his efforts to rebuild fellowship with the European churches after World War II must be seen together with the rejection of German nationalism through his strong support of the Confessing Church. Third, for Hartenstein the salvation-historical understanding of biblical theology was the key element for understanding mission. "Mission with a focus on the end" provided not only a correct understanding of mission, motivation for mission, and readiness for suffering; it also clarified the relationship between the missio Dei and the missio ecclesiae.
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RENAUD, TERENCE. "HUMAN RIGHTS AS RADICAL ANTHROPOLOGY: PROTESTANT THEOLOGY AND ECUMENISM IN THE TRANSWAR ERA." Historical Journal 60, no. 2 (November 24, 2016): 493–518. http://dx.doi.org/10.1017/s0018246x16000303.
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AbstractFrom the 1920s through the 1940s, European and Anglo-American Protestants perceived a crisis of humanity. While trying to determine religion's role in a secular age, church leaders redefined the human being as a theological person in community with others and in partnership with God. This new anthropology contributed to a personalist conception of human rights that rivalled Catholic and secular conceptions. Alongside such innovations in post-liberal theology, ecumenical Protestants organized a series of meetings to unite the world churches. Their conference at Oxford in July 1937 led to the creation of the World Council of Churches. Thus, Protestants of the transwar era supplied the two main ingredients of any human rights regime: a universalist commitment to defending individual human beings regardless of race, nationality, or class and a global institutional framework for enacting that commitment. Through the story of Protestant thinkers and activists, this article recasts the history of human rights as part of a larger history of critical reappraisals of humanity. Understanding why human rights came into prominence at various twentieth-century moments may require abandoning ‘rights talk’ for human talk, or, a comparative history of radical anthropologies and their relationship to broader socio-economic, political, and cultural crises.
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Kovács, Ábrahám. "The Rise of the Science of Religion and Its Separation from Traditional Protestant Theology in Hungary." Numen 65, no. 2-3 (March 15, 2018): 232–55. http://dx.doi.org/10.1163/15685276-12341496.
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Abstract This study of the works of Ödön Kovács (1844–1895) demonstrates how Western European liberal scholarship, especially the work of J. H. Scholten, C. P. Tiele, and O. Pfleiderer, impacted the emergence of the science of religion in the Austrian-Hungarian Empire. It addresses the issue of how the science of religion was envisioned and explicated by Kovács, a pioneer of the study of religion in Hungary. By examining his first series of articles written as early as 1869 on the science of religion, the article sheds light on the different theoretical premises and methodologies of theology and the science of religion as well as on the impact of the Tübingen and Leiden schools of theology. It further points out how the emergence of the science of religion was promoted by one of the most talented Hungarian scholars of religion. Finally, it attempts to demarcate the lines of divergence and convergence between the two interconnected academic fields.
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De Roover, Jakob. "Incurably Religious? Consensus Gentium and the Cultural Universality of Religion." Numen 61, no. 1 (2014): 5–32. http://dx.doi.org/10.1163/15685276-12341301.
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Abstract For centuries, the question whether there were peoples without religion was the subject of heated debate among European thinkers. At the turn of the twentieth century, this concern vanished from the radar of Western scholarship: all known peoples and societies, it was concluded, had some form of religion. This essay examines the relevant debates from the sixteenth to the twentieth century: Why was this issue so important? How did European thinkers determine whether or not some people had religion? What allowed them to close this debate? It will be shown that European descriptions of the “religions” of non-Western cultures counted as evidence for or against theoretical claims made within a particular framework, namely that of generic Christian theology. The issue of the universality of religion was settled not by scientific research but by making ad hoc modifications to this theological framework whenever it faced empirical anomalies. This is important today, because the debate concerning the cultural universality of religion has been reopened. On the one hand, evolutionary-biological explanations of religion claim that religion must be a cultural universal, since its origin lies in the evolution of the human species; on the other hand, authors suggest that religion is not a cultural universal, because many of the “religions” of humanity are fictitious entities created within an underlying theological framework.
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MACFARLANE, KIRSTEN. "Why did Henry Dunster Reject Infant Baptism? Circumcision and the Covenant of Grace in the Seventeenth-Century Transatlantic Reformed Community." Journal of Ecclesiastical History 72, no. 2 (January 26, 2021): 323–51. http://dx.doi.org/10.1017/s0022046920002572.
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In 1653 Henry Dunster, Harvard's first President, refused to baptise his fourth child, initiating a controversy that would end in his resignation from the Harvard presidency in October 1654. This article offers an explanation for Dunster's rejection of infant baptism by re-examining the causes behind the spread of antipaedobaptism across 1640s England and New England, attributing special significance to the Anglophone reception of continental European covenant theology. Supporting this account, it presents an annotated edition of a previously unknown item in Dunster's correspondence, a letter sent to him by a concerned onlooker just months after his heterodoxy became public.
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Cohen, Esther. "Towards a History of European Physical Sensibility: Pain in the Later Middle Ages." Science in Context 8, no. 1 (1995): 47–74. http://dx.doi.org/10.1017/s0269889700001897.
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The ArgumentThe study of pain in a historical context requires a consideration of the cultural context in which pain is sensed and expressed. This paper examines attitudes toward physical pain in the later Middle Ages in Europe from several standpoints: theology, law, and medicine. During the later Middle Ages attitudes toward pain shifted from rejection and a demand for impassivity as a mark of status to a conscious attempt to sense, express, and inflict as much pain as possible. Pain became a positive force, a useful tool for reaching a variety of truths. While this attitude stemmed from the religious wish to identify with Christ's passion, it permeated and affected all spheres of cultural expression and investigation. Late permeated and affected all spheres of cultural expression and investigation. Late medieval medicine accepted pain, trying to relieve it only when it became dangerous to the patient. Given the existence of analgesic medicines at the time, this attitude is comprehensible only within the cultural context of the period.
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Rajšp, Vincenc. "Ob 500-letnici Luthrovega nastopa na državnem zboru v Wormsu ▪︎ On the 500th Anniversary of Luther’s Appearance at the Diet of Worms." Stati inu obstati, revija za vprašanja protestantizma 17, no. 33 (June 20, 2021): 47–70. http://dx.doi.org/10.26493/2590-9754.17(33)47-70.
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Following the publication of Luther’s theses on 31 October 1517, the Diet of Worms was the next fundamental step in the reform movement of the 16th-century European Christianity. In the “Holy Roman Empire,” the way was opened for further religious and new institutional development in the previously unified church, culminating in the Peace of Augsburg in 1555, which granted individual rulers of political units in the country, princes, prince-bishops etc. the right to decide on the religion of their Catholic and Lutheran subjects. The immediate cause of “Worms 1521” and the consequent “Edict of Worms” were two papal bulls addressed to Luther. The first, Exsurge Domine from 1520, threatened him with excommunication unless he recanted almost one half of the theses published in 1517. Luther responded by proclaiming the pope the Antichrist, although he had until then somewhat avoided criticising him, and publicly burned the bull in December of the same year. Exsurge Domine was followed in January 1521 by the bull Decet Romanum Pontificem excommunicating Luther, which also meant death sentence and exile from the state. According to the established doctrine and practice the execution of the sentence would follow automatically. This doctrine was rejected by Frederick the Wise, Elector of Saxony, who was not convinced by the arguments about Luther’s “heresy” and demanded judgement by domestic experts and authorities. He had his University of Wittenberg in mind, which firmly defended Luther’s views. Frederick the Wise reached the agreement with Emperor Charles that “the case of Luther” would be discussed at the Diet, and that Luther was guaranteed safe arrival in Worms and return to Wittenberg. Luther appeared before the Diet on April 17 and 18. The party representing Luther’s conviction gave him only the option of renouncing the convicted theses, which is why he requested more time for reconsideration and was granted the emperor’s personal permission. The next day, on April 18, Luther performed brilliantly, to which the emperor personally responded on April 19. Thus, Emperor Charles and the monk Luther literally stood opposite each other at the Diet, in front of the highest representatives of the state, which was previously completely unimaginable. Both presented their religious perceptions and understandings, referring to their own conscience. They were in a very unequal position not only as emperor and monk; it was a much more sensitive matter, since the emperor was religiously “free” while Luther was a validly convicted and excommunicated “heretic”. The case of Luther at the Diet was far from solely religious in nature, but rather a reflection of the broader socio-religious situation at the turning point in history. The conflict culminated in the contradictions between “cultural” Rome and barbaric “Germanism”, as perfectly illustrated by the correspondence of the papal nuncio, Girolamo Aleandro the elder. The great understanding for Luther’s resistance to Rome was supported at the Diet by decades-old German complaints (gravamina) debated at Diets, which were not taken seriously in Rome. The most notable figures in the case of Luther (causa Lutheri) at the Diet were: Martin Luther, Emperor Charles V, Elector of Saxony Frederick the Wise, and the papal nuncio Girolamo Aleandro the elder. Although at the end of the Diet each of them was “victorious” in one way or another, the actual winner was Martin Luther, who achieved unprecedented success only by appearing before the Diet, not renouncing the convicted theses and being able to return to Wittenberg under the emperor’s protection. It is true that he published his fundamental reform writings as early as 1520, but the door for the Reformation has only now opened. After Luther was “abducted” on his way back, he undertook the translation of the Bible into German, which became the only recognized religious basis, and he incorporated his theology into the translation. He used his native, German language to communicate the faith. This was already demonstrated at the Diet, where he spoke first in German and only then in Latin for those who did not understand German, e.g. the emperor and the papal nuncio Aleandro. Pamphlets (Flugschriften) handed out in the streets also reported about the events at the Diet in German. At first glance, the conclusion of the Diet was not favorable for Luther. The Edict of Worms, dated May 8 and signed by the emperor on May 26, as an act of the emperor and not as a resolution of the Diet, legitimized Luther’s conviction. The edict was drafted by the nuncio Aleandro, and partly also by Peter Bonomo, later Trubar’s teacher. However, the edict did not have fatal consequences for Luther, because the emperor did not send it to the province of Saxony; consequently Frederick, Elector of Saxony, did not have to declare it, so the edict did not apply where the “heretic” lived. This, in turn, enabled Luther to continue working as both a religious reformer and a university professor at the University of Wittenberg, which became a central institution for the education of Lutheran reformers.
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Mohr, Adam. "Missionary Medicine and Akan Therapeutics: Illness, Health and Healing in Southern Ghana's Basel Mission, 1828-1918." Journal of Religion in Africa 39, no. 4 (2009): 429–61. http://dx.doi.org/10.1163/002242009x12529098509803.
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AbstractThe Basel missionaries in southern Ghana came from a strong religious healing tradition in southwest Germany that, within some circles, had reservations about the morality and efficacy of biomedicine in the nineteenth century. Along with Akan Christians, these missionaries in Ghana followed local Akan healing practices before the colonial period was formalized, contrary to a pervasive discourse condemning local religion and healing as un-Christian. Around 1885, however, a radical shift in healing practices occurred within the mission and in Germany that corresponded to both the Bacteriological Revolution and the formal colonial period. In 1885 the first medical missionary from Basel arrived in Ghana, while at the same time missionaries began supporting biomedicine exclusively. This posed a great problem for Akan Christians, who began to seek Akan healers covertly. Akan Christians argued with their European coreligionists that Akan healing was a form of culturally relative therapy, not a rival theology.
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Warren, Heather A. "The Theological Discussion Group and Its Impact on American and Ecumenical Theology, 1920–1945." Church History 62, no. 4 (December 1993): 528–43. http://dx.doi.org/10.2307/3168076.
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Discussion about theological developments in the United States during the 1930s and 1940s has focused on the influence of European “crisis theology” and Reinhold Niebuhr. This approach, however, has overlooked the cooperative work carried out by the theologians and churchmen who pushed American Protestant thought towards neo-orthodoxy. At the core of this movement stood a group of young theologians who shared a generational identity, having known each other as student leaders in the YMCA, Student Volunteer Movement for Foreign Missions (SVM), and the World's Student Christian Federation (WSCF). Among them were men and women who later held academic positions at America's most prestigious Protestant seminaries: Henry P. Van Dusen, John C. Bennett, the Niebuhr brothers, Walter M. Horton, Edwin E. Aubrey, Georgia Harkness, Robert L. Calhoun, John Mackay, Samuel McCrea Cavert, and the layman Francis P. Miller.
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ZALAR, JEFFREY T. "Modern Catholic Perspectives Catholicism. The story of Catholic Christianity. By Gerald O'Collins and Mario Farrugia. Pp. xiii + 409 incl. 13 figs. Oxford: Oxford University Press, 2003. £63. 0 19 925994; 0 19 925995 X Priests, prelates and people. A history of European Catholicism since 1750. By Nicholas Atkin and Frank Tallett. Pp. x + 390. London–New York: I. B. Tauris, 2003. £25. 1 86064 665 4." Journal of Ecclesiastical History 56, no. 4 (October 2005): 749–53. http://dx.doi.org/10.1017/s0022046905005282.
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Postmodern communitarian theory insists that all knowledge is participant knowledge: who we are is at least if not more foundational to learning than any philosophy of what we can know. These two books, one written by Jesuit priests and professors of systematic theology at the Gregorian University in Rome and the other by non-Catholic professional historians working at the University of Reading, invite us to consider this assertion.
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Slack, Kevin. "Benjamin Franklin and the Reasonableness of Christianity." Church History 90, no. 1 (March 2021): 68–97. http://dx.doi.org/10.1017/s0009640721000743.
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AbstractWhile much has been written on Benjamin Franklin's view of religion, less has been written on his Christian theology. This article first situates Franklin as an important figure in the religious Enlightenment, connecting his own view of philosophy to his teachings on Christian revelation. Providing historical context on the subscription debates, it then gives a comprehensive treatment of Franklin's Christian theology in the 1735 Hemphill affair. New scholarship on Franklin's transatlantic sources confirms that, far from attempting to undermine Christianity, he appealed to popular European writers in an attempt to bend it to reasonable ends. Moreover, Franklin's own views on church polity and liturgy developed over time. As he rose from a middling artisan to political power, he saw both the need for religious appeals and the threat that competing sects posed to political unity. His focus shifted from religious freedoms in private associations to institutionalizing elements of Christian teachings in education, charity, commerce, and defense. His experiences with rigid Presbyterian orthodoxy and chaotic New Light enthusiasm also awakened him to the need for more reasonable forms of worship, and he set to the task of experimenting with Christian liturgies to achieve both the tranquility of parishioners’ minds and social unity.
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Ballard, Chris, Jeroen A. Overweel, Timothy P. Barnard, Daniel Perret, Peter Boomgaard, Om Prakash, U. T. Bosma, et al. "Book Reviews." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 155, no. 4 (1999): 683–736. http://dx.doi.org/10.1163/22134379-90003866.
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- Chris Ballard, Jeroen A. Overweel, Topics relating to Netherlands New Guinea in Ternate Residency memoranda of transfer and other assorted documents. Leiden: DSALCUL, Jakarta: IRIS, 1995, x + 146 pp. [Irian Jaya Source Materials 13.] - Timothy P. Barnard, Daniel Perret, Sejarah Johor-Riau-Lingga sehingga 1914; Sebuah esei bibliografi. Kuala Lumpur: Kementerian Kebudayaan, Kesenian dan Pelancongan Malaysia/École Francaise d’Extrême Orient, 1998, 460 pp. - Peter Boomgaard, Om Prakash, European commercial enterprise in pre-colonial India. Cambridge: Cambridge University Press, 1998, xviii + 377 pp. [The New Cambridge History of India II-5.] - U.T. Bosma, Oliver Kortendick, Drei Schwestern und ihre Kinder; Rekonstruktion von Familiengeschichte und Identitätstransmission bei Indischen Nerlanders mit Hilfe computerunterstützter Inhaltsanalyse. Canterbury: Centre for Social Anthropology and Computing, University of Kent at Canterbury, 1996, viii + 218 pp. [Centre for Social Anthropology and Computing Monograph 12.] - Freek Colombijn, Thomas Psota, Waldgeister und Reisseelen; Die Revitalisierung von Ritualen zur Erhaltung der komplementären Produktion in SüdwestSumatra. Berlin: Reimer, 1996, 203 + 15 pp. [Berner Sumatraforschungen.] - Christine Dobbin, Ann Maxwell Hill, Merchants and migrants; Ethnicity and trade among Yunannese Chinese in Southeast Asia. New Haven: Yale University Southeast Asia Studies, 1998, vii + 178 pp. [Yale Southeast Asia Studies Monograph 47.] - Aone van Engelenhoven, Peter Bellwood, The Austronesians; Historical and comparative perspectives. Canberra: Department of Anthropology, Research School of Pacific and Asian Studies, Australian National University, 1995, viii + 359 pp., James J. Fox, Darrell Tryon (eds.) - Aone van Engelenhoven, Wyn D. Laidig, Descriptive studies of languages in Maluku, Part II. Jakarta: Badan Penyelenggara Seri NUSA and Universitas Katolik Indonesia Atma Jaya, 1995, xii + 112 pp. [NUSA Linguistic Studies of Indonesian and Other Languages in Indonesia 38.] - Ch. F. van Fraassen, R.Z. Leirissa, Halmahera Timur dan Raja Jailolo; Pergolakan sekitar Laut Seram awal abad 19. Jakarta: Balai Pustaka, 1996, xiv + 256 pp. - Frances Gouda, Denys Lombard, Rêver l’Asie; Exotisme et littérature coloniale aux Indes, an Indochine et en Insulinde. Paris: Éditions de l’École des Hautes Études en Sciences Sociales, 1993, 486 pp., Catherine Champion, Henri Chambert-Loir (eds.) - Hans Hägerdal, Timothy Lindsey, The romance of K’tut Tantri and Indonesia; Texts and scripts, history and identity. Kuala Lumpur: Oxford University Press, 1997, xix + 362 + 24 pp. - Renee Hagesteijn, Ina E. Slamet-Velsink, Emerging hierarchies; Processes of stratification and early state formation in the Indonesian archipelago: prehistory and the ethnographic present. Leiden: KITLV Press, 1995, ix + 279 pp. [VKI 166.] - David Henley, Victor T. King, Environmental challenges in South-East Asia. Richmond: Curzon Press, 1998, xviii + 410 pp. [Nordic Institute of Asian Studies, Man and Nature in Asia Series 2.] - C. de Jonge, Ton Otto, Cultural dynamics of religious change in Oceania. Leiden: KITLV Press, 1997, viii + 144 pp. [VKI 176.], Ad Boorsboom (eds.) - C. de Jonge, Chris Sugden, Seeking the Asian face of Jesus; A critical and comparative study of the practice and theology of Christian social witness in Indonesia and India between 1974 and 1996. Oxford: Regnum, 1997, xix + 496 pp. - John N. Miksic, Roy E. Jordaan, In praise of Prambanan; Dutch essays on the Loro Jonggrang temple complex. Leiden: KITLV Press, 1996, xii + 259 pp. [Translation Series 26.] - Marije Plomp, Ann Kumar, Illuminations; The writing traditions of Indonesia; Featuring manuscripts from the National Library of Indonesia. Jakarta: The Lontar Foundation, New York: Weatherhill, 1996., John H. McGlynn (eds.) - Susan de Roode, Eveline Ferretti, Cutting across the lands; An annotated bibliography on natural resource management and community development in Indonesia, the Philippines and Malaysia. Ithaca, New York: Cornell University Southeast Asia Program, 1997, 329 pp. [Southeast Asia Program Series 16.] - M.J.C. Schouten, Monika Schlicher, Portugal in Ost-Timor; Eine kritische Untersuchung zur portugiesischen Kolonialgeschichte in Ost-Timor, 1850 bis 1912. Hamburg: Abera-Verlag, 1996, 347 pp. - Karel Steenbrink, Leo Dubbeldam, Values and value education. The Hague: Centre for the Study of Education in Developing Countries (CESO), 1995, 183 pp. [CESO Paperback 25.] - Pamela J. Stewart, Michael Houseman, Naven or the other self; A relational approach to ritual action. Leiden: Brill, 1998, xvi + 325 pp., Carlo Severi (eds.) - Han F. Vermeulen, Pieter ter Keurs, The language of things; Studies in ethnocommunication; In honour of Professor Adrian A. Gerbrands. Leiden: Rijksmuseum voor Volkenkunde, 1990, 208 pp. [Mededelingen van het Rijksmuseum voor Volkenkunde 25.], Dirk Smidt (eds.)
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Pals, Daniel L. "Jesus in European Protestant Thought, 1778–1860. By Colin Brown. Studies in Historical Theology 1. Durham, North Carolina: The Labyrinth Press, 1985." Church History 56, no. 1 (March 1987): 138–39. http://dx.doi.org/10.2307/3165341.
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Kennedy, Philip. "Western European liberation theology. The first wave (1924–1959). By Gerd-Rainer Horn. Pp. x+314+12 plates. Oxford–New York: Oxford University Press, 2008. £60. 978 0 19 920449 6." Journal of Ecclesiastical History 61, no. 2 (March 19, 2010): 434–35. http://dx.doi.org/10.1017/s0022046909993204.
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Karras, Valerie A. "Female Deacons in the Byzantine Church." Church History 73, no. 2 (June 2004): 272–316. http://dx.doi.org/10.1017/s000964070010928x.
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Despite the energy devoted by American and Western European church historians and theologians to the question of the ordination of women in early Christianity and in the (western) medieval Christian Church, these scholars have shown comparatively little interest toward the female diaconate in the Byzantine Church, even when comparative analysis could potentially help elucidate questions regarding the theology and practice of women's ordinations in the West. Most of the research on the female diaconate in the Byzantine Church has occurred in Mediterranean academic circles, usually within the field of Byzantine studies, or in the Eastern Orthodox theological community; sometimes the examination of the female diaconate in the Byzantine Church has been part of a broader examination of women's liturgical ministries.
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Storch, Neil T. "John Ireland and the Modernist Controversy." Church History 54, no. 3 (September 1985): 353–65. http://dx.doi.org/10.2307/3165660.
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The effects of the condemnation of Modernism in the opening decades of the twentieth century were deep and far reaching. The Vatican, continuing its long-standing feud with doctrinal Modernism, took sharp, decisive action on 3 July 1907 when the Holy Office issued a syllabus, Lamentabili sane exitu, listing sixty-five condemned propositions taken mostly from the writings of the noted French theologian and exegete Alfred Loisy.1 Two months later, on 8 September, Pius X renewed the attack with his anti-Modernist encyclical, Pascendi Dominici gregis.2 The encyclical outlined and condemned “most attempts then being made by European Catholics, priests and laity, to incorporate the most recent nonscholastic research and scholarship into the development of theology and scripture studies.”
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Stanley, Brian. "Mission and Human Identity in the Light of Edinburgh 1910." Mission Studies 26, no. 1 (2009): 80–97. http://dx.doi.org/10.1163/157338309x442317.
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AbstractChristian theology makes two bold claims relevant to the theme of reconciliation and human identity: first, that the propagation of the gospel of Christ offers the best prospect for reconciliation between human persons; and second, that human beings find their identity most completely by being "in Christ". These two claims are, however, hotly disputed. Both non-Christian writers (such as Jonathan Sacks) and Christian ones (such as S.J. Samartha) regard the Christian missionary project of conversion as a denial of the "dignity of difference", and hence as a serious obstacle to human reconciliation. The second claim is also subject to challenge, not least because of historical evidence from European encounters with the successive New Worlds of the Americas and the South Pacific that Christians have used it to deny that indigenous peoples beyond Christendom deserve to be treated as fully human. Nevertheless, both claims may still be defended by Christians. The Christian idea of reconciliation is distinctive, based on the idea of exchange and the prior initiative of unmerited forgiveness which is at the heart of the doctrine of the atonement. As with the atonement itself, it does not ignore the demands of justice. The experience of the Truth and Reconciliation Commission in South Africa offers one example of how a distinctively Christian approach to reconciliation can work politically. Equally, the second claim that humanity finds its true identity in Christ is rightly understood as an affirmation that the several (and developing) identities of different cultures all have a crucial contribution to make to the catholicity of the Christian faith: this perception was expounded at the World Missionary Conference at Edinburgh in 1910 by Bishop Charles Gore.