Journal articles: 'Religious literature, German'

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Ackroyd, Peter R. "Book Reviews : German Ot Literature." Expository Times 96, no. 10 (December 1985): 312. http://dx.doi.org/10.1177/001452468509601013.

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Coggins, Richard. "Book Reviews : German Ot Literature." Expository Times 102, no. 1 (October 1990): 24–25. http://dx.doi.org/10.1177/001452469010200111.

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Coggins, Richard. "Book Reviews : German Ot Literature." Expository Times 102, no. 4 (January 1991): 123–24. http://dx.doi.org/10.1177/001452469110200425.

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Best, E. "Book Reviews : German Nt Literature." Expository Times 102, no. 4 (January 1991): 124. http://dx.doi.org/10.1177/001452469110200426.

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Choi, Sung Uk. "Revolutionary ethos in religious thought of german modern literature." Liberal Arts Innovation Center 4 (November 30, 2019): 9–29. http://dx.doi.org/10.54698/kl.2019.4.9.

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Dietz, Feike, and Els Stronks. "German Religious Emblems As Stimuli of Visual Culture in the Dutch Republic." Church History and Religious Culture 91, no. 3-4 (2011): 349–75. http://dx.doi.org/10.1163/18712411-1x609379.

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The existing studies into Dutch translations of German religious texts suggest that literary-religious culture in the Dutch Republic did not undergo significant transformation during the course of the seventeenth century as a result of German-Dutch exchange. There is even more reason to assume that German illustrated religious literature remained out of the focus of Dutch audiences: visual additions to religious texts, popular in German publications as a result of the Lutheran approach to word-image interaction, encountered resistance in the Dutch Republic where the development of illustrated religious literature was restricted and delayed compared to the Republic’s neighbouring countries. A closer look at two cases of German-Dutch literary exchange in the field of religious emblematics suggests that the restrictive Dutch visual practices were at times stimulated and innovated by the import of German models. The two cases discussed in this article give us reason to advance the very tentative hypothesis that the German-Dutch contact was at times critical to the growth of the use of religious imagery in Dutch religious literature. Finally, a case is made in favour of attending more to the international exchange of religious imagery in order to chart the impact of the Reformation in Northern Europe.

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Barton, Helen, Jared Thorpe, and Mikaela Dufur. "Social Capital and Prosocial Behavior among German Children." Social Sciences 9, no. 11 (November 23, 2020): 215. http://dx.doi.org/10.3390/socsci9110215.

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A robust literature connects children’s and adolescents’ social capital to a range of desirable outcomes, including increased academic achievement and decreased delinquency. We extend this research by extending possible associations with child social capital to positive behaviors, measured here as prosocial behaviors. We examine data on 6th graders in Germany. We select the German context in part because one important source of child social capital, participation in religious congregations, is not as prevalent in modern Germany as in the US samples from which many social capital studies are derived. We use data from the German National Educational Panel Study (NEPS) and measures of child social capital, including parent–child interactions, family activities, and religious participation, to predict prosocial behavior. Results indicate that social capital in the form of parent-child interactions in the home and child religiosity is associated weakly with greater prosocial behavior. These results suggest that adults can help children develop stronger prosocial norms by increasing interaction with their children and by exposing their children to network ties in religious settings, but also that social capital can be derived different ways in different contexts.

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Wiesner-Hanks, Merry E. "Women’s Religious Actions in the German Sectors of the Early Modern World." Daphnis 45, no. 3-4 (July 18, 2017): 603–19. http://dx.doi.org/10.1163/18796583-04503013.

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Germans were active in constructing transcultural experiences on a global scale – for better or worse – from Martin Waldseemüller’s 1507 map on. Most of those who have been studied were men, but women traveled and migrated as well, and they supported those who did financially, institutionally, and emotionally. Their movements and actions have left fewer and more shadowy records than those of men, but a more gender-balanced account of global connections in the early modern period is emerging. This essay examines three ways in which German women’s actions shaped the early modern world in the realm of religion: women’s establishment of religious communities, women’s patronage of overseas missions, and women’s proselytizing, particularly that undertaken by Moravians. All of these built on networks and traditions established in Europe, but ones that already reached across political boundaries in the splintered world of the Holy Roman Empire, or beyond it to co-religionists in Prague, Paris, or Copenhagen.

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Ruff, Mark Edward. "Integrating Religion into the Historical Mainstream: Recent Literature on Religion in the Federal Republic of Germany." Central European History 42, no. 2 (May 15, 2009): 307–37. http://dx.doi.org/10.1017/s0008938909000326.

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Those discovering the growing number of writings on the religious history of the Federal Republic of Germany might be forgiven for thinking that they had entered a parallel universe. To use the terminology popularized by M. Rainer Lepsius, Christian milieus have largely disintegrated and their members been integrated into the mainstream of political and economic life. Yet until recently, research on German Catholicism and Protestantism has remained confined to confessional ghettos that many members of these religious subcultures once sought to escape. The dozens of monographs that have appeared in the last five years have yet to be incorporated into the central narratives that dominate the secular histories of the postwar era. Many have still to be reviewed in non-religious journals. Edited volumes that purport to analyze the many facets of the Federal Republic include few if any chapters on religion.

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Fateh-Moghadam, Bijan. "Criminalizing male circumcision? Case Note: Landgericht Cologne, Judgment of 7 May 2012 – No. 151 Ns 169/11." German Law Journal 13, no. 9 (September 1, 2012): 1131–45. http://dx.doi.org/10.1017/s2071832200018083.

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On Thursday 19th of July 2012, just prior to the parliamentary summer holidays, the Deutscher Bundestag (German Parliament) passed a resolution based on a rather irritating motivation. The parliament intended to guarantee that “Jewish and Muslim religious life will be further possible in Germany.” The resolution itself consisted in only one sentence: The German Government is requested to provide until fall 2012 – in due consideration of the constitutionally protected legal positions of the well-being of the child, the right to bodily integrity, the right to religious freedom and the parental rights in education – draft legislation in order to safeguard that professionally performed male circumcision, without unnecessary pain, is generally lawful under German law. What had happened to provoke such extraordinary political action in defense of religious freedom? The resolution responds directly to a decision of the Landgericht (Court of Appeal) Cologne from 7 May 2012 which declared that male circumcision in children amounts to criminal battery, even if performed lege artis and with the consent of the parents unless there is a medical indication for the procedure. In doing so, the court followed a restrictive position within the German criminal law literature that has been advocating the criminalization of male

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Schainker, Ellie R. "Banning Jewish “Extremist” Literature in Russia: Conversion and Toleration in Historical Perspective." Soviet and Post-Soviet Review 46, no. 2 (April 23, 2019): 187–210. http://dx.doi.org/10.1163/18763324-04602005.

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In 2017, Russia’s Ministry of Justice banned a nineteenth-century book written by the German rabbi Markus Lehmann, labeling it extremist literature. This article places current Russian efforts to stamp out religious extremism in a broader historical context of imperial productions of tolerance and intolerance and the impact on religious minorities. It examines the case of Jews in the Russian Empire and post-Soviet Russia through the lens of religious conversion, forced baptisms, and freedom of conscience in the realm of apostasy. Lehmann’s book, characteristic of nineteenth-century Orthodox Jewish historical fiction in German, used the historical memory of forced conversions of Jews in medieval and early modern Europe to forge a new path to integration in tolerant, Protestant environs. This article offers a historical and literary reading of Lehmann’s banned book against the longer arc of imperial Russian toleration and conservative appropriations of toleration for discrimination against minorities.

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Gross, Michael B. "Catholicism, Popular Culture, and the Arts in Germany, 1880-1933. By Margaret Steig Dalton. Notre Dame: University of Notre Dame Press. 2005. Pp. xii+378. $35.00. ISBN 0-268-02567-3." Central European History 39, no. 2 (May 19, 2006): 314–16. http://dx.doi.org/10.1017/s0008938906260126.

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The growth of research on religious topics from different conceptual perspectives in the past several years represents what one scholar has now called the “religious turn” in modern German historical study. With Catholicism, Popular Culture, and the Arts in Germany, Margaret Steig Dalton has made another important contribution to this historiography with a study of Catholic cultural criticism from the Wilhelmine period through the Weimar Republic. Her focus is on what she calls the “Catholic cultural movement,” and by cultural movement she means production in the arts broadly understood from literature to film and radio.

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Weichlein, Siegfried. "The War against Catholicism: Liberalism and the Anti-Catholic Imagination in Nineteenth-Century Germany. By Michael B. Gross. Ann Arbor, MI: The University of Michigan Press. 2004. Pp. 376. $70.00 (cloth); $24.95 (paper). ISBN 0-472-11383-6 (cloth); 0-472-03130-9 (paper)." Central European History 39, no. 2 (May 19, 2006): 311–14. http://dx.doi.org/10.1017/s000893890625012x.

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In recent years, a growing literature on nationalism has highlighted cultural and gender topics. At the same time, religion, most prominently Catholicism, has attracted the intellectual energy of more and more scholars. To date, however, the relationship between nationalism and religion has been undervalued. Helmut Walser Smith's study German Nationalism and Religious Conflict was one of the first to relate religious conflict to the character of German nationalism. Michael B. Gross now analyzes the relationship between German liberalism and religion.

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Cornell, John S. "What is a religious painting? German modernism, 1870–1914." Nineteenth-Century Contexts 14, no. 2 (January 1990): 115–74. http://dx.doi.org/10.1080/08905499008583315.

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15

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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Diller, Christian, and Philipp Gareis. "Secularization, Religious Denominations, and Differences in Regional Characteristics: The State of Research and a Regional Statistical Investigation for Germany." Religions 11, no. 12 (December 7, 2020): 657. http://dx.doi.org/10.3390/rel11120657.

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The paper pursues the question of the relationship between secularization, religious denominations, and regional characteristics. A literature review leads to the formation of six hypotheses. The analysis of regional statistics for Germany shows clear regional differences in the distribution of the denominational affiliation as well as the secularization of the population. Traditional differences between the federal states and their sub-regions are still recognizable. In particular, there is an obvious difference in secularization between the East German and West German states in relation to the significance of the two large Christian denominations. These differences between the paths of regional development and degree of secularization are so large that most of the hypothesis testing on the association between religious affiliation and demographic and socio-economic variables resulted in different findings for the two areas. Further research is required to pursue more regional differentiation and to include non-Christian faiths in the investigations.

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Hieke, Anton. "Aus Nordcarolina: The Jewish American South in German Jewish Periodicals of the Nineteenth Century." European Journal of Jewish Studies 5, no. 2 (2011): 241–72. http://dx.doi.org/10.1163/187247111x607195.

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Abstract For many German Jewish papers of the nineteenth century, the United States of America was held up as an ideal. This holds true especially for the Allgemeine Zeitung des Judentums, then Germany’s most influential Jewish publication. In America, Jews had already achieved what their co-religionists in Germany strove for until complete legal emancipation with the formation of the German Empire in 1871: the transition from ‘Jews in Germany’ via ‘German Jews’ to ‘Germans of the Jewish faith.’ Thus, the experiences of Jews from Germany in America represented the post-emancipation hopes for those who had remained behind.2 When examined for the representation of Jewry living in the American Southern states,3 it becomes apparent that German Jewish papers in their coverage of America largely refrained from a regionalization. Most articles and accounts concerning Jewish life in the South do not show any significant distinctiveness in the perception of the region and its Jews. The incidents presented or the comments sent to the papers might in fact have occurred in respectively dealt with any region of the United States at the time, barring anything that remotely dealt with slavery or secession prior to 1865. When the Jewish South was explicitly dealt with in the papers, however, it either functioned as an ‘über-America’ of the negative stereotypes in respect to low Jewish piety, or took the place of an alternative America of injustice and slavery—the ‘anti-America.’ Jewish Southerners who actively supported the region during the Civil War, or who had internalized the South’s moral values as supporters of the Confederacy and/or slavery were condemned in the strongest words for endangering the existence of ‘America the Ideal.’ As the concept of the United States and its Jewish life is represented in a largely unrealistic manner that almost exclusively focused on the positive aspects of Jewish life in America, the concept of the Jewish South was equally far from being accurate.

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Yarotskiy, Petro. "Protestantism as a Subject of Religious Studies." Ukrainian Religious Studies, no. 40 (October 24, 2006): 171–87. http://dx.doi.org/10.32420/2006.40.1807.

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In the last 15 years, in the conditions of independent Ukraine, the study of Protestantism has taken on new qualitative dimensions. The scientific and objectivity of the study was ensured through the use of a source base (Protestant German and Polish-language literature of the 16th - 17th centuries), review and critical literature of the 19th - 20th centuries. (foreign and Ukrainian researchers of Protestantism), access to archival documentation (Russian, Polish, Soviet, including KGB archives, other state institutions on religious affairs). Over the same years, a new cohort of Ukrainian Protestantism scholars has been formed, which has had ample opportunity to use these benefits to unconventionally and truthfully treat Protestantism as a religious (not party ideologically or religiously biased) subject of study.

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Khroustaleva, Anna V. "Regional Press and Censorship in the New Economic Policy Period (Saratov, Samara Regions and the German Autonomy)." Studia Litterarum 5, no. 3 (2020): 392–411. http://dx.doi.org/10.22455/2500-4247-2020-5-3-392-411.

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The censorship process during the New Economic Policy Period was rather unbalanced due to the human factor. Up until 1928, certain stages of censoring the manuscript that started with initial reading and resulted in the approving mark on the typographical card, could be omitted, as the case of Saratov author L.A. Slovokhotov illustrates. The study of the archives shows that the attitude to the media in foreign languages issued by national minorities was more lenient than the attitude to religious media in the Russian language. The 1926 editorial of the leading newspaper of the German minorities of the Volga region had no reference to either the October Revolution or Vladimir Lenin. The German Autonomy published Catholic literature that beat the circulation of the proletarian literature. Censors approved the publication of a religious calendar in German and banned the same type of calendar in Russian. These facts demonstrate that we should examine typographical cards more carefully than hitherto practiced.

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Kildyushov, O. V. "Max Weber and political theology of Friedrich Naumann." RUDN Journal of Sociology 21, no. 4 (December 7, 2021): 657–69. http://dx.doi.org/10.22363/2313-2272-2021-21-4-657-669.

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In the Weberian literature, it has been repeatedly noted that there is no serious theological interest in the most important provisions of the sociology of religion by Max Weber. This seems paradoxical given the religious-theological context for the development of Webers intellectual project of the social-theoretical hermeneutics of Western modernity. In the first part of the article, the author reconstructs the family and friends religious constellation which determined Webers understanding of the existential significance of religious meanings for certain groups of the modern era. The author mentions Webers close ties with a number of leading theologians of Germany in the late 19th - early 20th centuries, which influenced the heuristics of his writings. The second part of the article focuses on the multifaceted figure of Friedrich Naumann, a public intellectual, who was a Protestant pastor and a reactionary-conservative theologian and became a spiritual-political leader of the German left liberals. The author shows the initial ambivalence of the political-religious situation in the German Empire in the 1880s-1890s, in which Naumann tried to combine Christianity and socialism, and provides a brief overview of the young theologian and social activists gradual turning into a prominent figure of the German journalism and politics. In the third part of the article, the author describes the meeting of two thinkers as fateful for both Weber and Naumann, and emphasizes a radical turn in the worldview of the famous religious theorist and practitioner, who under the powerful influence of Webers personality and argumentation gave up both many previous ideas and pastors office. In conclusion, the author identifies the paradigmatic nature of Naumans ideological-political evolution as typical for a significant part of German intellectuals at the beginning of the 20th century, and considers Naumanns Hegelian acceptance of the modern nation-state as the highest value (following Weber) as a self-fulfilling diagnosis for the crisis modernity on the eve of the First World War catastrophe.

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Weissberg, Liliane, and Ernestine Schlant. "The Language of Silence: West German Literature and the Holocaust." Jewish Quarterly Review 90, no. 3/4 (January 2000): 510. http://dx.doi.org/10.2307/1454779.

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Heineck, Guido. "Love thy neighbor – religion and prosociality." International Journal of Social Economics 44, no. 7 (July 10, 2017): 869–83. http://dx.doi.org/10.1108/ijse-09-2015-0258.

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Purpose The purpose of this paper is to investigate the relationship between religious involvement and attitudinal (importance of helping others and of being socially active) and behavioral components of prosociality (volunteering, charitable giving, and blood donations) in Germany. Design/methodology/approach The empirical analyses are based on representative, longitudinal data from the German Socio-Economic Panel, which allows avoiding issues of reverse causality. Findings The results suggest for a moderate, positive link between individuals’ religious involvement as measured by church affiliation and church attendance and the prosociality aspects addressed. Despite the historic divide in religion, the results in West and East Germany do not differ substantially in terms of the underlying mechanisms. Originality/value The paper complements the growing literature from experimental economics on the relationship between individuals’ religiosity and their prosociality. Based on representative longitudinal data, it contributes by providing evidence for Germany for which there is barely any insight yet and by addressing a wider range of attitudinal and (self-reported) behavioral components of prosociality.

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Mayer, Hartwig. "Old High German Literature. Brian O. Murdoch." Speculum 61, no. 1 (January 1986): 184–85. http://dx.doi.org/10.2307/2854570.

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Nordstrom, Justin. "Middlebrow Literature and the Making of German-Jewish Identity - By Jonathan M. Hess." Religious Studies Review 37, no. 1 (March 2011): 71–72. http://dx.doi.org/10.1111/j.1748-0922.2011.01493_4.x.

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Sinnewe, Elisabeth, Michael Kortt, and Todd Steen. "Religion and earnings: evidence from Germany." International Journal of Social Economics 43, no. 8 (August 8, 2016): 841–55. http://dx.doi.org/10.1108/ijse-08-2014-0172.

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Purpose – The purpose of this paper is to estimate the association between religious affiliation and the rate of return to human capital for German men and women. Design/methodology/approach – This paper employs data from the 1997, 2003, 2007 and 2011 waves of the German Socio-Economic Panel for German men and women in full-time employment between the age of 25 and 54. The association between religious affiliation and wages was estimated using a conventional human capital model. Findings – This paper finds that Catholic men (women) received a wage premium of 4 per cent (3 per cent) relative to their Protestant counterparts, even after controlling for an extensive range of demographic, economic and social characteristics. Originality/value – The study contributes to the literature by providing – to the best of the authors’ knowledge – the first results on the wage premium received by Catholic men and women in the German labour market.

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Robertson, Ritchie. "The Berlin Haskalah and German Religious Thought: Orphans of Knowledge." Journal of Jewish Studies 51, no. 1 (April 1, 2000): 354–55. http://dx.doi.org/10.18647/2301/jjs-2000.

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Wildangel, René. "The Invention of “Islamofascism”. Nazi Propaganda to the Arab World and Perceptions from Palestine." DIE WELT DES ISLAMS 52, no. 3-4 (2012): 526–44. http://dx.doi.org/10.1163/15700607-20120a12.

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Following the 9/11 attacks in New York the term Islamofascism became a widely used and highly ideologically loaded political term. Some historians have introduced the paradigm to analyze the beginning of the Palestine Conflict, concluding that Palestinian Nationalists in the 1930s and 1940s were motivated by anti-Semitism and pro-German sentiment. The article shows how Nazi Germany indeed tried to forge and spread the idea of Islamofascism in publications such as the German-Arabic propaganda newspaper Barīd al-Sharq. But in contrast to what some recent studies on German propaganda to the Near East suggest, an analysis of contemporary local sources indicates that trust in this Islamic propaganda including the radio broadcasting by Nazi Germany was generally low. Despite cases of collaboration, the Arab Palestinian community in the 1930s and 1940s was far from embracing the Islamofascism paradigm and its ideological foundations

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Peterson, Paul Silas. "Romano Guardini in the Weimar Republic and in National Socialist Germany: With a brief look into the National Socialist correspondences on Guardini in the early 1940s." Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 26, no. 1 (May 27, 2019): 47–96. http://dx.doi.org/10.1515/znth-2019-0003.

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Abstract Romano Guardini was one of the most important intellectuals of German Catholicism in the twentieth century. He influenced nearly an entire generation of German Catholic theologians and was the leading figure of the German Catholic youth movement as it grew exponentially in the 1920s. Yet there are many open questions about his early intellectual development and his academic contribution to religious, cultural, social and political questions in the Weimar Republic and in National Socialist Germany. This article draws upon Guardini’s publications, the secondary literature on Guardini and on some archival material, seeking to outline his early development and his engagement with the ideological context following World War I and in National Socialist Germany. Here Guardini’s criticisms of the modern age are presented. Besides this many other issues are addressed, such as his criticism of the women’s movement, his understanding of the youth movement, reception of Carl Schmitt, views of race, interpretation of the controversial Volk-concept, contribution to a Jewish journal in 1933, and his basic positions on the issues of obedience, order and authority. While Guardini was viewed critically by some National Socialists in the Third Reich, the administrative correspondences on him in the 1940s actually show that there was an internal debate about him among the National Socialist officials. This involved different figures, including a diplomat who came to Guardini’s defense. The internal disagreements were made more complicated because Guardini’s brothers were apparently members of the Fascist Party in Italy at this time.

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Malura, Jan. "Central European Cultural Transfers in the Humanism and Baroque Periods: Three Examples from Literary History." Porównania 31, no. 1 (September 30, 2022): 407–34. http://dx.doi.org/10.14746/por.2022.1.22.

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This study investigates cultural transfer in Central Europe in the sixteenth and seventeenth centuries. It focuses on three different fields ( parody Protestant religious song, Christmas drama ) and explores the directions and mechanisms of cultural exchange and the role of mediators in the dissemination of selected literary phenomena. The observation of cultural transfers confirms to some extent the traditional idea of the journey of cultural work from the West to the East. However, the individual transfers are significantly influenced by specific cultural contexts. The social, ethnic and religious situation strongly connected cultural life in the Czech lands with the literary models available in the north-east and southern regions of Germany, while Polish cultural traffic, with a few exceptions, is rather distant from these areas, though. The conditions in Silesia were specific, because a significant share of the population was German and a strong multi-confessional situation prevailed there.

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Jamil, Irpan, and Ozi Setiadi. "Politik identitas Muslim di Jerman dan Perancis." POLITEA 2, no. 2 (October 12, 2019): 135. http://dx.doi.org/10.21043/politea.v2i2.5699.

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<p><strong>The politics of Muslim identity in Germany and France. </strong>Islam is a universal religion. It became a religion that grew very rapidly in Europe. Germany and France are countries in Europe affected by Islamic growth. This happens because of many factors, such as the entry of Muslim immigrants, conversion to Islam, and others. This research, firstly, comprehensively describes the concept of Islamic political identity in Germany and France. Second, analyzing it in a descriptive-substantive way to find the ideal pattern of the concept of Islamic political identity in Germany and France. This type of research is a literature study with a qualitative approach to the nature of descriptive-analytical research. This study found that the development of Islam in Germany and France was supported by policies in favor of Muslims, specifically regarding the establishment of places of worship and social and cultural relations. However, the absence of formal religious infrastructure and dealing with secularization are something that needs attention. German and French Muslims make religious ideologies and symbols, such as mosques, their political endeavors.</p>

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Page, Jamie. "Masculinity and Prostitution in Late Medieval German Literature." Speculum 94, no. 3 (July 2019): 739–73. http://dx.doi.org/10.1086/703557.

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Titarenko, Svetlana Dmitriyevna. "VYACHESLAV IVANOV AND JAKOB BÖHME (RELIGIOUS SYMBOLISM THEORY AND ACTUALIZATION OF THE GERMAN MYSTIC’S HERITAGE)." Russkaya literatura 2 (2021): 173–83. http://dx.doi.org/10.31860/0131-6095-2021-2-173-183.

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The article outlines the insuffi ciently studied issue «Vyacheslav Ivanov and Jakob Böhme». The goal of the research is to defi ne the sources that infl uenced Vyach. Ivanov’s theory of religious realistic symbolism. The philosophy of Vyach. Ivanov’s art is analyzed, and the contingencies between his theory and the mystic learning of Böhme and his followers concerning symbolic correspondences are highlighted. It is shown that, postulating his principles of religious symbolism, Ivanov relied on Böhme’s principles of symbolic nature of reality, that were connected to the traditions of the Medieval Christian Neoplatonism.

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Liebert, E. A. "German dialects of the Tomsk and Novosibirsk regions (based on the open online archive of German dialects in Siberia)." Sibirskiy filologicheskiy zhurnal, no. 3 (2020): 275–87. http://dx.doi.org/10.17223/18137083/72/21.

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The paper interprets the data from the open online archive of German dialects (https:// www.tomdeutsche.ru/dialects/). This work was started ten years ago in Tomsk by Prof. Z. M. Bogoslovskaya and her students. The archive provides the records of the native dialects and folklore of Russian Germans whose speech originates from different mother tongues and has different degrees of preservation. Archival materials were collected on the territory of Tomsk and Novosibirsk regions during linguistic expeditions of recent years. Many dialects of the upper German and middle German types appear to be mixed, containing (primarily in phonological terms) the features of different dialect systems, mixed as early as last century. These are secondary language formations that are exclusively spoken by older people. It is not the case in the German-Mennonite dialect (Plautdietsch), which is based on the Low German language substrate. This dialect has a higher degree of preservation and is spoken not only by older people but also by young people and children. The genre component of the collected samples of folklore and religious practices does not show much diversity. The archive contains only a few samples of songs, ditties, and jokes that old speakers can still perform in their native dialect. A special role is played by literary German – it is the language of liturgical practices, of prayers and spiritual singing. The paper presents a number of dialect material transcriptions.

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Lahire, Bernard. "Specificity and independence of the literary game." Nationalities Papers 40, no. 3 (May 2012): 411–29. http://dx.doi.org/10.1080/00905992.2012.674017.

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In developing his theory of the “literary field,” Pierre Bourdieu essentially had in mind the case of France from the second half of the nineteenth century, the use of which as a case undoubtedly contributed to his marginalizing numerous aspects of the national microcosm. Among its unstated and unrecognized particular qualities, France is mono-national (rather than multinational) and monolingual (rather than multilingual), and occupies the dominant position in the international Francophone world (much as Germany is at the heart of the German-speaking world). A state, a nation, a language, a territory, a literature — all of these make one unit and prevent one from considering situations more complex or tangled, such as those of many minority literatures. These allow the tackling of issues — among others, problems of their “autonomy” in relation to realities outside of literature such as the political, religious, linguistic, and economic. Rather than imposing constraints on a research agenda, the study of minority literatures allows one to shed light on the complex and contradictory relations between the political (the national, the communal, and sometimes the state), the market, and the literary game.

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Bell, Dean Phillip. "Representations of Jews in Late Medieval and Early Modern German Literature (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 24, no. 3 (2006): 149–51. http://dx.doi.org/10.1353/sho.2006.0040.

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Romer, Nils, and Ritchie Robertson. "The "Jewish Question" in German Literature, 1749-1939: Emancipation and Its Discontent." Jewish Quarterly Review 92, no. 3/4 (January 2002): 633. http://dx.doi.org/10.2307/1455473.

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Schenker, Dominik, and K. Helmut Reich. "Oser/Gmünder's Developmental Theory of Religious Judgement: Status and Outlook." Archive for the Psychology of Religion 25, no. 1 (January 2003): 180–94. http://dx.doi.org/10.1163/157361203x00138.

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The first publication of “Stages of Religious Judgement” (RJ) dates back two decades (Oser, 1980). This, then, is an appropriate time to review major milestones reached since, and to attempt a look into the future. The reception of Oser's writings on psychology of religion and religious education in the English, French, and German literature was reported previously (Bucher & Reich, 1999). We assume here that RJ theory is familiar (Oser & Gmünder, [1984], 1991; updated summary in Oser & Reich, 1996). The present three parts are: A. Empirical studies, B. Cognitive development and religious stages, and C. Conclusions.

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Malura, Jan. "German Reformation and Czech Hymnbooks and Books of prayers and meditations." Zeitschrift für Slawistik 64, no. 4 (October 30, 2019): 542–55. http://dx.doi.org/10.1515/slaw-2019-0031.

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Summary The paper deals with the Bohemian Reformation literature. Culture of the Bohemian Reformation belongs to a little-known phenomenon in Czech historiography. Art and culture historians have focused mostly on the Hussite period and less on the 16th and 17th centuries. An important issue is the reception of German Lutheran religious educational literature in Protestant Circles of the Czech lands. The author focuses primarily on books in which the genre of mediation dominates, and explores the prompt Czech reaction to several German authors (Martin Moller, Johann Gerhard etc.) active between approximately 1580–1620 who found intensive response in the Bohemian Lands. The second important field is the Czech hymnography in the 17th–18th centuries. The author finds German inspiration for Czech hymnbooks. He deals with Luther’s songs in the hymnbook Cithara sanctorum by Jiří Třanovský and especially with late baroque Protestant exile hymnbooks influenced by the Pietistic Circle in Halle and Herrnhut (Harfa nová [‘A New Harp’] by Jan Liberda, Lipský kancionál [‘Hymnbook of Leipzig’] by Georg Sarganek). Owing to the German stimuli, the spectrum of genres, ideological processes and stylistic registers in Czech literature from the 16th to 18th centuries is comparatively rich and diversified.

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Magnus, Shulamit S. "“Who Shall Say Who Belongs?”: Jews Between City and State in Prussian Cologne, 1815–1828." AJS Review 16, no. 1-2 (1991): 57–106. http://dx.doi.org/10.1017/s0364009400003123.

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The struggle for Jewish emancipation in Germany is commonly understood as a battle for civic equality at the state level. But an important chapter in the history of emancipation took place in the conflict between German states and localities over Jewish rights. Jurisdictional battles over Jewish status may seem quintessentially medieval, recalling the strife between competing levels of the feudal hierarchy for control of the Jews and the revenue they generated.Yet similar struggles persisted well into the nineteenth century in several German states, such as Bavaria, Baden, and Wiirt-temberg, where central governments were weak and localities exercised significant degrees of self-rule.

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Ziebertz, Hans-Georg. "Religious Commitment and Empathic Concern." Journal of Empirical Theology 31, no. 2 (November 21, 2018): 239–64. http://dx.doi.org/10.1163/15709256-12341376.

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Abstract There is very extensive literature on whether and how religiosity and empathy are related. Such research shows very different results, with some finding a positive influence while others seeing no influence. This paper presents research conducted on German youth (N=2157) regarding the question of how young people score on empathic concern and which concepts function as predictors. Therefore, different concepts on religious commitment are included, and in order to properly assess the meaning of religiosity in the social context of young people, socio-cultural concepts and socio-demographic characteristics are similarly included. The findings show that around two thirds of the respondents score positive or very positive on empathic concern, and that empathic concern correlates with both religious and socio-cultural concepts. Our regression analysis shows that among religious concepts the centrality of religiosity has the strongest influence (β=.220) and among the socio-religious concepts the students’ support for multiculturalism is the strongest factor (β=.195). Admittedly, the beta of sex is even higher, as being female shows the strongest influence on empathic concern (β=.265).

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Löffler, Winfried. "Religious Beliefs as World-View Beliefs." European Journal for Philosophy of Religion 10, no. 3 (September 17, 2018): 7–25. http://dx.doi.org/10.24204/ejpr.v10i3.2592.

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In this paper, I defend a moderately cognitive account of religious beliefs. Religious beliefs are interpreted as “worldview beliefs”, which I explicate as being indispensable to our everyday and scientific practice; my reading is nonetheless distinct from non-cognitivist readings of “worldview belief” which occasionally appear in the literature. I start with a brief analysis of a recent German contribution to the debate which on the one hand (rightly) insists on the priority of epistemic reasons for or against religious beliefs, but on the other hand contends that religious beliefs are worldview beliefs (section 1). This leads me to explicate a special sense of worldview beliefs, as well as their cognitive role (2). After that, I shed some light on a special epistemological characteristic of worldview beliefs, namely the strong involvement of “free certitude” in their acceptance. I explore the implications for the possible role of arguments for worldview beliefs, especially for worldview beliefs concerning theism (3).

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Ortner, Jessica. "Memory between Locality and Mobility: Diaspora, Holocaust and Exile as Reflected in Contemporary German-Jewish Literature." Studia Liturgica 50, no. 1 (March 2020): 55–68. http://dx.doi.org/10.1177/0039320720906543.

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Memory is not only a biological capability but also a social practice of constructing the past, which is carried out by social communities (e.g., the nation state, the family, and the church). Since the 1980s, memory studies has intertwined the concept of cultural memory with national narratives of the past that are to legitimize the connection between state, territory, and people. In the present time of growing migratory movements, memory studies has abandoned this “methodological nationalism” and turned its attention towards dynamic constructions of cultural memory. Indeed, memories cross national and cultural borderlines in various ways. The cultural memory of the Jewish people, ever since its beginning, has been defined by mobility. As the exile and forty years of wandering in the wilderness preceded the Conquest of Canaan and the building of the temple, the cultural memory of the Jewish people has always been based on the principle of extraterritoriality. The caesura of the Holocaust altered this ancient form of mobility into a superimposed rediasporization of the assimilated Jews that turned the eternal longing for Jerusalem into a secularized longing for the fatherland. This article presents examples of German-Jewish literature that is concerned with the intersection between the original diaspora memory, rediasporization and longing for a return to the fatherland. I will analyze literary writings by Barbara Honigmann and Vladimir Verlib that in a paradigmatic manner navigate between memory of the Holocaust, exile and the mythological past of Judaism, and negotiate the question of belonging to diverse territorial and mobile mnemonic communities.

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Trihandarkha, Daniel. "Theological Pretext for Slavic War and Third Reich: A Literature Study for Church’s Reflection." Predica Verbum: Jurnal Teologi dan Misi 2, no. 1 (June 30, 2022): 1–12. http://dx.doi.org/10.51591/predicaverbum.v2i1.31.

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The ambition of one man, namely Adolf Hitler, to initiating the massacre of the whole population of Jewish in Europe needed a pretext. In the age where the liberal thinkers and rationalist theology were wanning there had not been, seemingly, another way to mobilize the whole army of the disappointed German nationalist who lost their pride in WWI, rather than the religious narrative of the reestablishment of the Kingdom of God through the Aryan. Whether the pretext justified the massacre theologically, or the ambition served the theology coherently in praxis, is still debatable in nature. This writing will examine the formulation of theology of German church supporting the Hitler’s Third Reich, and other religio-political driven narrative in Europe, especially in Slavic nations. Finally, throughout multi political changes which happened in Indonesia in the last 300 years, what can churches do to avoid such a despicable move in relation to the government.

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Freudenthal, Gad. "Rabbi David Fränckel, Moses Mendelssohn, and the Beginning of the Berlin Haskalah: Reattributing a Patriotic Sermon (1757)." European Journal of Jewish Studies 1, no. 1 (2007): 3–33. http://dx.doi.org/10.1163/187247107780557173.

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AbstractOn December 10, 1757 R. David Fränckel (1707–1762), Chief Rabbi of Berlin Jewry, delivered in German a sermon on the occasion of Frederick the Great's victory at Leuthen. Scholarly consensus has ascribed this sermon to Moses Mendelssohn (1729–1796), and it is included in the authoritative edition of Mendelssohn's Complete Works (Jubiläumsausgabe). Drawing on an earlier sermon by Fränckel that has only recently come to light, this paper argues that the "Leuthen Sermon" was in truth authored by Fränckel himself, in Hebrew, and that Mendelssohn only translated it into German. This re-attribution affords a better appreciation of Fränckel's important role in the emergence of the Berlin Haskalah. It is also suggested that Fränckel's thought was closer to Mendelssohn's than hitherto realized, and that Fränckel played a greater role in Mendelssohn's intellectual development than previously thought. The Appendix points out that Fränckel's sermon enjoyed a world-wide success: the German version was reprinted a considerable number of times in Germany; and an English translation was published in London and was reprinted in the New World by both Jews and Christians.

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Carlebach, Elisheva. "Dean Phillip Bell. Sacred Communities: Jewish and Christian Identities in Fifteenth-Century Germany. Studies in Central European Histories. Leiden: Brill, 2001. xii, 301 pp." AJS Review 29, no. 1 (April 2005): 173–75. http://dx.doi.org/10.1017/s0364009405280091.

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German Jewish communities underwent momentous changes in status, composition, and character during the fifteenth century, yet apart from its intellectual legacy, this period has merited scant attention from historians. Even contemporaries viewed the post-plague German communities as a diminished and spent shadow of their vital medieval Ashkenazic predecessors, and historiography has maintained this perception. Scholars characterized the period as one of intellectual decline, population shrinkage and expulsion from the remaining cities that had not destroyed or expelled their Jewish communities during the bubonic plague depredations. Despite the real devastation caused by the fourteenth-century chaos, much vibrant life remained within German Jewish communities. Little has been written, particularly in English, concerning the reasons for subsequent Christian resistance to the presence of Jews and the effects of new Christian conceptions of their own communities on Jewish self-perception. Bell's book intends to fill this gap. Neither a social history, nor an intellectual history of fifteenth-century Germans and Jews, it is a pioneering attempt to track the changing definitions of Jewish and Christian identity in the fifteenth century. It is an ambitious enterprise.

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Maran, Mirča. "Translation work of Romanians from the territory of present day Vojvodina in the 19th and the first decades of the 20th century." Kultura, no. 168 (2020): 154–72. http://dx.doi.org/10.5937/kultura2068154m.

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The paper presents different aspects of the translation work of Romanians from the territory of the present day Vojvodina (Banat) during the 19th and the first decades of the 20th century, up until the Second World War. The translation work in administration, education, religious institutions, and primarily in journalism and literature, has played an important role in the multicultural society of Banat. Various languages, cultures, traditions and religions interacted and intertwined there, and the society functioned on principles which enabled mutual understanding and cooperative work of all those who lived in Banat, regardless of the differences. The first translations in the Romanian language, primarily from German and Serbian, appeared in the 18th century, for the needs of state administration, education or religious work. The translations became more diverse and of a higher quality thanks to the work of the first elite Romanian intellectuals from the period of the late Enlightenment, the representatives of whom were Paul Iorgovici, Constantin Diaconovici Loga, and Sofronie Ivacicovici. In the 19th century, the translations got new content in the form of publication of multilingual posters, invitations, association rules, monetary instructions, newspaper articles, religious books, but also literary works, among which the most prominent were the translations of Hungarian literary works to the Romanian language, done by the writer and publicist Alexandra Tintariu. In the period between the two World Wars, translation work also gained new content because translations from German and Hungarian to Romanian stopped as the focus was placed on translations from Serbian to Romanian and vice versa.

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Strungytė-Liugienė, Inga. "Educational Activities of Wilhelm Andreas Rhenius (1753–1833) in Klaipėda and the First Lithuanian Translations of English Religious Literature." Knygotyra 76 (July 5, 2021): 93–113. http://dx.doi.org/10.15388/knygotyra.2021.76.77.

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In the first half of the 19th century, the international interdenominational organization the Religious Tract Society in London provided financial support for the publication of religious books in the native languages of the people of the Kingdom of Prussia: German, Polish, Sorbian and Lithuanian. The branch of the Prussian Religious Tract Society established in Klaipėda, an important trading city of the time, took care of the translations of short books into Lithuanian along with their publishing and distribution. Wilhelm Andreas Rhenius (1753–1833), the inspector of the Bachman’s estate, the follower of the Moravian movement, who managed compilations, worked for the Klaipėda branch. This article aims to reveal the ties of Rhenius, the member of the Society, with the international organization in London, and his participation in educational activities in Klaipėda. Lithuanian translations of religious English texts patronized by the Religious Tract Society in London are also discussed, including an anonymous small volume book, The Warning Voice (Graudénimo Balsas, 1818), published in Tilsit, the Prussian Lithuania, in 4,000 copies, and the collected sermons Sixteen Short Sermons (Sźeßolika trumpi Kalbesei, 1820, Tilsit) by the British author Thomas Tregenna Biddulph (1763–1838), the minister of St. James’s Church in Bristol.

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Nowakowska, Natalia. "Forgetting Lutheranism: Historians and the Early Reformation in Poland (1517–1548)." Church History and Religious Culture 92, no. 2-3 (2012): 281–303. http://dx.doi.org/10.1163/18712428-09220005.

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This article reconstructs and explores the problematic historiography of the early Reformation in the lands of the Polish Crown, a significant locus of Lutheranism in the reign of King Zygmunt I Jagiellon (1506–1548). The eighteenth, nineteenth, and early-to mid twentieth centuries produced a sizeable literature on early Lutheranism in Poland, fuelled by Polish-German conflict, minority politics, and Stalinist state sponsorship. Since the 1960s, however, scholarship in Polish and German has had very little to say about Lutheranism in the lands of the Polish Crown before 1548. It is argued that the discrediting of Ostforschung after World War Two, coupled with the rise of a new Polish nationalist reading of the Reformation from the 1960s (which rejected Lutheranism as German, and un-Polish), have led to a deliberate twentieth-century “forgetting” of the Polish kingdom’s Lutheran past, which impoverishes our understandings of the European Reformations.

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Classen, Albrecht. "THE GERMAN KIRCHENGESANGBUCH: A LITERARY PHENOMENON OF THE SIXTEENTH CENTURY." Daphnis 30, no. 3-4 (March 30, 2001): 665–89. http://dx.doi.org/10.1163/18796583-90000765.

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Musicologists and theologians have often paid close attention to the genre of the church song book which was basically created by Martin Luther, but soon found many imitators and developed into a genre on its own. Surprisingly, however, literary scholars have mostly ignored the church song books, although they contain highly valuable collections of sixteenth-century church songs, important prologues and epilogues, and other text types. The present article offers a broad overview of the genre, discusses major contributors, and also demonstrates that a significant number of religious women were also involved in composing church songs and in editing church song books. In fact, the analysis of this genre demonstrates that in the history of sixteenth-century German literature women were well represented and utilized the church song as a medium to find their own literary voice.

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Dlabačová, Anna, and Margriet Hoogvliet. "Religieuze literatuur tussen het Middelnederlands en het Frans." Tijdschrift voor Nederlandse Taal- en Letterkunde 136, no. 3 (January 1, 2020): 99–129. http://dx.doi.org/10.5117/tntl2020.3.002.dlab.

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Abstract Making use of ideas and concepts from Barbara Cassin’s philosophy of translations and of l’histoire croisée, this essay explores the shared cultures of religious reading between the Dutch and French languages in the late medieval period. While religious literature disseminated in both Dutch and German has received a fair amount of attention in recent scholarship, religious and devotional texts that were available to readers in both Dutch and French have remained understudied. By providing an overview of the most important religious literature that was translated from French into Dutch and the other way around, and of texts originally composed in Latin in the Low Countries and translated into both vernacular languages, we argue that textual mobility between the two languages was frequent and reciprocal. Casestudies of two texts – Pierre Michault’s La Danse aux aveugles and Gerrit van der Goude’s Boexken vander Missen – further indicate that changes – or the lack thereof – in texts that moved between the two languages point to shared cultures of religious reading on equal terms.

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Journal articles on the topic 'Religious literature, German'

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