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Articles de revues sur le sujet « Church and state in Halle »

Auteur : Grafiati
Publié le 3 mars 2023
Mis à jour le 30 juillet 2024

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1

Kassaye, Nigusie Wolde Michae, et Yu N. Buzykina. « The Ethiopian Orthodox Church and its role in the State before 1974 ». Russian Journal of Church History 2, no 3 (9 novembre 2021) : 5–22. http://dx.doi.org/10.15829/2686-973x-2021-60.

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The aim of the study is to consider the role and place of the Ethiopian Orthodox Christian Church in preserving the ancient traditions and culture of the peoples of Ethiopia. The history of the Ethiopian Orthodox Church is closely related to that of the Alexandrian Orthodox Church, but for a significant part of its history it fought for autocephaly, which was achieved only under Emperor Haile Selassie I. The most important function of the Church in Ethiopia was education and spread of literacy, the preservation and transfer of knowledge in the field of religion and public administration. The objective of the study is to analyze how this function was implemented during the first half of the XX century. The research is based on the documents of the Archive of Foreign Policy of the Russian Federation and of the Ethiopian Microfilm Laboratory EMML.
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Jacob Ponodath, Jossi. « The Dynamics between the Orthodox Tewahedo Church and Polity in Modern Ethiopia and Its Role in Establishing Peace in the Country ». Studies in World Christianity 30, no 2 (juillet 2024) : 149–66. http://dx.doi.org/10.3366/swc.2024.0467.

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The interaction between the Orthodox Church and the state in Ethiopia has undergone various phases throughout the country's history. Emperor Haile Selassie, who came to power in 1930, sought to modernise Ethiopia by adopting Western educational and administrative systems. This included restructuring the Church administration to establish a centralised hierarchy for easier control. The military regime that seized power in 1974, inspired by Marxist and Leninist ideologies, showed strong hostility towards religion. When this regime took over the Patriarchate in Addis Ababa, Church administration shifted back to influential monasteries in rural Ethiopia, leading to a period of reduced activity, often termed hibernation. Communist propaganda which aimed at secularising the urban youth population gained some traction until the regime's overthrow in 1991 following the collapse of the USSR. The quasi-democratic regime of the Ethiopian People's Revolutionary Democratic Front, which took power in 1991–92, liberated all religious communities from political suppression. They introduced an ethnic federalism system, dividing the country into states based on ethnicity. However, this regime later faced accusations of favouring a single ethnic group, leading to the rise of the current oligarchical government in 2017. Consequently, the Orthodox Church saw a decline in its political influence. This paper examines these historical and political developments in relation to Church history to understand the Ethiopian Orthodox Church's role in past, present and future peace restoration efforts, particularly following recent conflicts in northern Ethiopia.
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Ward, W. R. « Art and Science : or Bach as an Expositor of the Bible ». Studies in Church History 28 (1992) : 343–53. http://dx.doi.org/10.1017/s0424208400012547.

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For a long time before dramatic recent events it has been clear that the German Democratic Republic has been in die position, embarrassing to a Marxist system, of having nothing generally marketable left except (to use the jargon) ‘superstructure’. The Luther celebrations conveniendy bolstered the implicit claim of the GDR to embody Saxony’s long-delayed revenge upon Prussia; still more conveniendy, they paid handsomely. Even the Francke celebrations probably paid their way, ruinous though his Orphan House has been allowed to become. When I was in Halle, a hard-pressed government had removed the statue of Handel (originally paid for in part by English subscriptions) for head-to-foot embellishment in gold leaf, and a Handel Festival office in the town was manned throughout the year. Bach is still more crucial, both to the republic’s need to pay its way and to the competition with the Federal Republic for the possession of the national tradition. There is no counterpart in Britain to the strength of the Passion-music tradition in East Germany. The celebrations which reach their peak in Easter Week at St Thomas’s, Leipzig, are like a cross between Wembley and Wimbledon here, the difference being that the black market in tickets is organized by the State for its own benefit. If Bach research in East Germany, based either on musicology or the Church, has remained an industry of overwhelming amplitude and technical complexity, the State has had its own Bach-research collective located in Leipzig, dedicated among other things to establishing the relation between Bach and the Enlightenment, that first chapter in the Marxist history of human liberation. Now that a good proportion of the population of the GDR seems bent on liberation by leaving the republic or sinking it, the moment seems ripe to take note for non-specialist readers of some of what has been achieved there in recent years.
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Nurbayev, Zhaslan Y., et Sailaugul B. Nurbayeva. « Urban realm and temple construction of the russian orthodox church on the cusp of 19th and 20th centuries (based on photographic documents of kostanay city) ». Bulletin of Nizhnevartovsk State University 55, no 3 (27 septembre 2021) : 34–46. http://dx.doi.org/10.36906/2311-4444/21-3/04.

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The article is devoted to considering church construction on the territory of Kostanay city, which broadly speaking includes building of churches, church government, and administrative organization. The investigations have led to a conclusion that the main factors contributing to soaring church construction in rapidly growing Kostanay city on the cusp of 19th and 20th centuries were active migration processes resulting in movement of significant number of orthodox people from European part of Russia, as well as development of missionary activities among native population. On the basis of photographic documents, the authors have characterized orthodox temple architecture, as well as subdivided churches according to institutional principle, composition and spatial dynamics, and style of space-planning decisions. It was found that a greater number of churches in Kostanay were the parish ones, prayer halls of temples had a single or five-domed top, the following architectural styles were distinguished in the temple construction: eclecticism, elements and techniques of provincial Baroque and classicism, national Russian style combined with the techniques of the brick style. Within church construction, the government was tasked with designing living environment in general, rather than religious buildings. The urban realm balanced all aspects of confessional life, included its physical, functional_ pragmatic, social, as well as emotional and artistic parameters. After Orthodox temples were built and given certain functions, there were changes in the social structure of the society, the parish was growing, the number of priests was increasing, which led to changes in the urban realm. The environment is connected with the main elements of the urban system, having stability and variability, respectively, which resulted in a set of individual and collective creative acts. The Russian Orthodox Church had a great influence on education and the moral state of urban dwellers. A network of parochial schools was formed at each church and each temple. Such schools pursued not only educational, but also missionary goals.
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Porter, John. « The Public Dance Halls Act, 1935 : a re-examination ». Irish Historical Studies 42, no 162 (novembre 2018) : 317–35. http://dx.doi.org/10.1017/ihs.2018.35.

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AbstractHistorical scholarship has interpreted the Public Dance Halls Act, 1935 in a relatively uniform manner. Most works on the subject have emphasised the expanding influence of Catholic church authorities over dancing following the enactment of the legislation, as well as the increasing restrictions placed on the freedom of dancers. The act has been viewed as one element in a sequence of pieces of legislation passed by successive Free State governments that aimed to limit and control citizens, including the Censorship of Films Act, 1923, and the Censorship of Publications Act, 1929. Using previously unexamined Department of Justice records, this article questions the dominant interpretation of the Public Dance Halls Act. It analyses whether dances moved predominantly into parochial halls, as has been the common understanding, and also considers whether the supposedly harsh restrictions imposed on dancers were actually enforced or observed. The article also proposes that two largely unexamined facets of the legislation and its subsequent implementation be given more consideration. Safety concerns played a sizeable part in shaping dancing regulations, as did the interests and worries of local communities. The article concludes by suggesting that lacunae in the historiography of dance halls in the 1930s are emblematic of wider gaps in Irish social and cultural history and recommends avenues for future research.
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Torpy, Janet M. « Market Church in Halle ». JAMA 308, no 12 (26 septembre 2012) : 1188. http://dx.doi.org/10.1001/jama.2012.3224.

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Yakunin, Vadim. « Religious Organizations in Togliatti (1989–1998) ». Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no 2 (avril 2023) : 147–58. http://dx.doi.org/10.15688/jvolsu4.2023.2.13.

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Introduction. The article examines the activities of non-Orthodox religious organizations of 1989– 1998 in the city of Togliatti before and after the adoption in 1990 of the USSR Law “On Freedom of Conscience and Religious Organizations” and the RSFSR Law “On Freedom of Religion.” The regulation of religious activity by the state, according to these laws, was not provided for, the authorities ceased to interfere in the affairs of religious organizations, which received full independence in resolving internal church issues, and citizens could freely register religious societies. Religious organizations, new to Togliatti, inevitably took advantage of this. Methods and materials. The work used materials from the state, municipal, diocesan archives, and the author’s personal archive: reports of officials, both secular and ecclesiastical, on the religious situation in the Samara region and the city of Togliatti, memoirs of the leaders of religious organizations, periodicals. Analysis. If in 1989 there were 2 registered religious organizations in Togliatti and 2 more carried out their activities illegally, then in 1997 there were already 34 of them. They very actively positioned themselves; some were registered under the guise of public organizations. Almost all religious organizations used youth houses, palaces of culture, cinemas, and libraries, assembly halls of colleges and schools for prayer meetings and Sunday schools. Results. Religious organizations attracted residents of Togliatti with a system of mutual assistance in their structures. Representatives of some traditional and new religious organizations formed in Togliatti in the 90s of the 20th century were engaged in charitable activities. Mostly, they were attended by those who saw the church not only as a doctrinal institution, but also as a social one. Despite the relatively small number, they showed activity, which alarmed the representatives of both the ROC and Islam.
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Milosavljevic, Boris. « Dimitrije Matic : Hegelianism and Naturalism ». Theoria, Beograd 58, no 1 (2015) : 103–51. http://dx.doi.org/10.2298/theo1501103m.

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Dimitrije Matic (1821-1884) was a philosopher, jurist, professor of public law at the Belgrade Lyceum and politician. He served as Serbia?s Minister of Education and Church Affairs, acting Foreign Minister, Speaker of the Parliament, and member of the State Council. He was president of the Serbian Society of Letters and member of the Serbian Learned Society. Matic belonged to Serbian liberal-minded intellectual circles. He believed that the rule of force was unacceptable and that governments should promote and support popular education. Matic studied philosophy and law in Serbia (Kragujevac, Belgrade), Germany (Berlin, Heidelberg) and France (Paris), and received his doctorial degree in philosophy in Leipzig. In Berlin Matic embraced Hegel?s speculative philosophy and theory of state (philosophy of law). Among his professors were Georg Andreas Gabler (Hegel`s immediate successor), Otto Friedrich Gruppe, Wilhelm Vatke etc. In Halle he listened to another Hegelian, Johann Eduard Erdmann. He had the opportunity to attend Friedrich Schelling?s lectures on the philosophy of mythology. If the Right Hegelians developed Hegel?s philosophy along the lines they considered to be in accordance with Christian theology, and the Left Hegelians laid the emphasis on the anti-Christian tendencies of Hegel?s system and pushed it in the direction of materialism and socialism, Matic would be closer to the first. Actually, he was mostly influenced by his professor Karl Ludwig Michelet, with whom he established a lifelong friendship. Matic?s doctorial thesis (Dissertatio de via qua Fichtii, Schellingii, Hegeliique philosophia e speculativa investigatione Kantiana exculta sit) addressed the question of how the philosophy of Fichte, Schelling and Hegel developed from Kantian speculative thought. The paper deals with the question whether Matic took a shift from Hegelianism to Positivism (Naturalism) in the 1860s, which is a claim that was taken for granted in the Yugoslav (Serbian) Marxist histories of Serbian philosophy after the Second World War and Communist revolution. In fact, it is rooted in Milan Kujundzic-Aberdar?s (1842-1893) periodization of the Serbian philosophical literature. Kujundzic, professor of Philosophy at the Belgrade Great School, classified Matic?s Science of Education into the latest period of natural philosophy. In order to answer the question, the paper looks into the evolution of Matic?s philosophical, legal and political views. Matic followed Hegelian philosophy in his: Short Review (according to Hegel?s ? Psychology in Encyclopaedia of the Philosophical Sciences); Principles of Rational [Vernunftrecht] State Law [Staatslehre] according to Heinrich Zepfel?s book on the philosophy of law (Grunds?tze des allgemeinen und des konstitutionell-monarchischen Staatsrechts and Hegel?s Philosophy of Law) and History of Philosophy (according to Albert Schwegler?s History of Philosophy). There is nothing in Matic?s Science of Education that would corroborate the claim that he shifted from Hegelianism to Positivism. Though he had to attune his views to the changed, anti- Hegelian, intellectual climate and influences on academic life, he remained a Hegelian. The paper deals with the reasons why the Marxist histories of Serbian philosophy insisted on his alleged conversion.
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Berger, Markus. « Finding Common Ground : Halle Pastors in North America and Their Shifting Stance Towards a Transnational Mission to Native Americans, 1742–1807 ». Journal of Early Modern History 26, no 1-2 (3 mars 2022) : 79–103. http://dx.doi.org/10.1163/15700658-bja10008.

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Abstract While Heinrich Melchior Mühlenberg and his pastor colleagues from Halle have gone down in history for their pioneering work – organizing the Lutheran Church on North American soil – they are not known for missionary projects to Native Americans. This article examines how things changed after a second generation of Halle pastors arrived in Pennsylvania in the 1760s. It was, above all, down to Mühlenberg’s later son-in-law Johann Christoph Kunze, who had a rather different view on America’s indigenous people. During his whole lifespan in America, Kunze pursued his goal of establishing a mission to Native Americans. This engagement contributed to a paradigm shift in the Lutheran Church. In contrast to Mühlenberg and the first generation of Halle pastors, Kunze sought transnational support that was no longer exclusively centered in Halle’s Glaucha Institutions but based on pan-Protestant, maritime networks.
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AuYoung, Mona, Patricia Rodriguez Espinosa, Wei-ting Chen, Preeti Juturu, Maria-Elena De Trinidad Young, Alejandra Casillas, Paris Adkins-Jackson et al. « 146 Health equity approach to statewide outreach to under-resourced communities during COVID ». Journal of Clinical and Translational Science 6, s1 (avril 2022) : 13. http://dx.doi.org/10.1017/cts.2022.57.

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OBJECTIVES/GOALS: Despite a disproportionate impact of COVID-19 on minority and under-resourced communities, nearly all COVID-19 resources have only been online in English. A statewide coalition of community and academic partners used community-engaged strategies to provide tailored outreach to diverse populations. METHODS/STUDY POPULATION: The STOP COVID-19 CA statewide team had a workgroup focused on communications. Members of this group represented different sectors, racial/ethnic groups, disciplines, and regions across the state. They had regular meetings to discuss and strategize how to overcome the impact of historic and structural racism on access to COVID-19 resources, including testing, vaccines, and protective equipment. The team also shared regular updates about changes in community concerns and needs as well as new, tailored resources. RESULTS/ANTICIPATED RESULTS: Together, the team has been able to reach diverse populations across the state, including providing information about COVID-19 in multiple languages and formats, from radio to virtual town halls to local health fairs. The multiple sites also increased access to vaccines and testing through trusted community leaders and locations, including church-based locations to bringing vaccines and testing directly to workplaces. These community pop-up vaccination sites have helped to vaccinate large numbers of diverse populations, some of whom were initially unsure about getting the vaccine, which has helped to reduce the gaps in community vaccination rates by race/ethnicity. DISCUSSION/SIGNIFICANCE: This network of community-engaged strategies utilized for rapid COVID-19 response could also be used to for responses to future public health emergencies, addressing chronic diseases (e.g., diabetes, hypertension), or even other complex issues that affect society and health (e.g., climate change).
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Hammer, Martin, et Josef Hlade. « Moral und Dogma : Alois Riehls Neukantianismus im Spannungsfeld zwischen Religion und Politik ». Kantian journal 39, no 1 (mars 2020) : 77–111. http://dx.doi.org/10.5922/0207-6918-2020-1-4.

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The aim is to examine Alois Riehl’s contribution to the “culture war” (Kulturkampf) in the second half of the nineteenth century. We show that he used Kant’s autonomy principle to argue against the idea that religious dogmatism is a fundament of morality. We prove this thesis by focusing on the forgotten historical background, which is important for an understanding of Morals und Dogma. Originally this essay was an expert opinion for the court case of the socialist H. Tauschinski who was accused of blasphemy. Tauschinski wrote an article in which he doubted the immortality of the soul and the existence of a personal God. These two dogmas of the Catholic Church were considered bу the Austrian authorities to be the foundations of public order. Riehl questioned not only the charge but also the validity of religious dogmas for morality. Based on Kant’s ethics, he argued for a moral indifferentism of religious dogmas. His career was significantly influenced by this essay, because of its anti-clerical content. During the culture war, Riehl repeatedly had problems with the authorities, especially in the Austro-Hungarian monarchy. The “Neurath-Haller Thesis” argues that in Austria the appointment of professorships was controlled and monitored by the state, with the goal of installing a philosophy which was beneficial to the interests of the state, and a strong anti-Kantianism in Austrian Philosophy as a consequence. We can agree with this thesis insofar as Riehl in the period of the “Catholic Renaissance” in Austria was not allowed to succeed Ernst Mach. The analysis of Riehl’s arguments allows us furthermore to understand Riehl as a neo-Kantian as early as 1871/1872, which has been questioned by many authors who think the early Riehl was no Kantian.
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Carstea, Daniela. « Church and State, Church in State ». INTERNATIONAL JOURNAL OF MANAGEMENT SCIENCE AND BUSINESS ADMINISTRATION 7, no 4 (2021) : 23–28. http://dx.doi.org/10.18775/ijmsba.1849-5664-5419.2014.74.1003.

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The purpose of this paper is to briefly analyse the three existing models regulating the limits and the areas of intersectionality between the spiritual and the lay power, recognisable and identifiable in the countries of the European Community, that made possible the noticeable onslaught of secularisation in (post-)modernity. The first section will then be supplemented with a sociologically-informed analysis of the increasing desacralisation of our world, employing as a starting point Matthew Arnold’s poem, Dover Beach, foreboding the perils of loss of faith as early as the nineteenth century.
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Torbus, Tomasz. « „Król się ślini na myśl o Gdańsku…” – cztery odsłony walki o symbole między miastem a władzą zwierzchnią z zamkiem krzyżackim w tle ». Porta Aurea, no 19 (22 décembre 2020) : 231–56. http://dx.doi.org/10.26881/porta.2020.19.12.

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I draw the historical background with the question of how the city has for centuries been communicating with visual signs with its so different external sovereigns. After general remarks, I focus on the ruler’s relationship with the city during the Teutonic Knights’ era, as the example serving the Teutonic castle in Gdansk, from the beginning of its construction to the story of its demolition. The Teutonic castle was built, according to the message of Wigand of Marburg, during the time of Grand Master Dietrich von Altenburg around 1340. Unlike the dating, its form disappears in the darkness of history. Archaeologists have proven the existence of a castle complex consisting of the main castle and two baileys on the site of the former castle of the Pomeranian dynasty of Samborids. The convent house: a square with sides of about 53 m, had four residential wings grouped around the courtyard, three towers at the corners, and a high guard tower. The article then deals with the castle as a kind of a protagonist of the drama in the war for symbols, developing in four scenes. The first took place after the Battle of Grunwald in 1410, when the town paid homage to Polish King Władysław Jagiello, but in the autumn of 1410 it returned to the rule of the Teutonic Order. In the following months, the city authorities reacted negatively to the attempt of the Grand Master Henry von Plauen to raise taxes. Mayors and members of the City Council: Konrad Letzkau, Arnold Hecht, and Bartholomew (Bartholomäus) Gross, were invited to the Teutonic Knights’ Castle in spring 1411 under the pretext of negotiations, and there they were murdered in unclear circumstances. The town responded by burying both mayors, and probably Gross as well, in the ambulatory of St Mary’s Church, (possibly) in St Hedwig’s Chapel belonging to the Letzkau family. The tombstone (nowadays destructed after the fire of 1734), which preserved anti–Teutonic sentiments, became an attraction for visitors, and was excluded from the normal burial practice of St Mary’s Church in the early modern times. Another part of our dispute occurred in 1453, when the Gdansk delegates complained at the Reich’s conciliatory assembly in Vienna about the Gdansk Commander forbidding to continue the construction of the tower of St John’s Church. On this basis, Olaf Asendorf constructed a theory on the general prohibition of building high towers in the Teutonic state, the so-called turmverbote. However, we have no proof that such a ban existed in any form, and apart from two other messages from Elbląg and Kaliningrad, former Königsberg, we cannot trace this kind of regulation in the written sources. On the other hand, none of the towers dominating the panorama of Gdansk was built before 1457. It was only after the transition to Polish sovereignty that the construction of the towers of St John’s Church, St Catherine’s Church, St Mary’s Church, and the Town Hall tower continued. The case from 1453 fits the hypothesis of fighting with the Order with the use of the city’s symbol, but this is rather a hysterical reaction of the economically and politically weakened corporation, which tries to enforce the city’s obedience by prohibiting the further construction of the tower of St John’s Church. The events of the Thirteen Years’ War (1454–1466): Gdansk was to throw off the yoke of the Teutonic Knights’ power and voluntarily surrender to the power of the Polish monarchy together with the guarantee of maximum privileges, are the backdrop to the next stage of our battle with the use of symbols. Most probably in February 1454, a decision was made to demolish the fortress, which could potentially become the seat of the new ruler, thus threatening the autonomy of the city. During the negotiations between the Gdansk envoys and Casimir IV Jagiello in February and March 1454 in Cracow, the delegates secretly sent the following letter to the City Council: ‘ Those of the seats [castles of the Teutonic knights] that were demolished are to remain destroyed, but we are not [allowed] to continue the demolition of these castles without consulting or informing the Lord King and the Estates. Hence, good friends, if you have not destroyed them, we advise you in all your power that you are to dismantle them the sooner the better, before we are back home, because the Lord King is “drooling” at the thought of Gdansk’. In the original hern conynge henget de lunge sere up Danczik is an idiomatic Lower German term, literally meaning King hangs his lung [to occupy the castle], so he cares a lot about it. This is what happened. Just like in Elbląg, Toruń and Bartoszyce and partly in Królewiec, the municipal authorities thoroughly demolished the Teutonic Castle. As early as in 1857, August Lobegott Randt noted, without mentioning the source, that when the star vaults over the main hall of the Artus Manor were unfastened in 1478–1481, pillars from the Teutonic Castle were used; this theory was taken up by almost all later literature. A whole range of other relics in various places in Gdansk made of sandstone or granite, together with the latest finding in St Mary’s Church from 2020, are now connected with the Castle. This theory fits perfectly with the considerations of political iconography. In the Artus Court, the first monumental building completed after the Grand Permit of 1457, architectural details from the former seat of the supreme authority are placed, since it is where the elites of the new republic meet. Together with the demolition of the Castle, the knowledge of its silhouette was lost. Only indirectly does the image give us a fascinating iconographic message, which for me is the fourth episode of the ‘battle with the use of images’. In the painting ‘The Ship of the Church’ from the Artus Manor, destroyed in 1945: a representation of a ship armed with cannons symbolizing the community of Gdansk, in one corner rather a small depiction of a castle can be seen. It shows the main tower, the evidence of which was proven by the 2002 archaeological researches. Its unusual spire evokes obvious associations with the Flemish–Brabantine belfry towers: free–standing towers or towers inscribed in town halls or cloth halls being symbols of urban self–government. What is the function of the representation of the Teutonic castle in the painting? Who was its author and fundator? According to Adam Labuda’s interpretation, it is the pendant to the painting ‘Siege of Malbork’, lost in 1945 – of almost identical dimensions, stylistically similar – and seems to be the work of the same painter. Together with the latter, it conveys the story of the battle for the gained independence of Gdansk, a powerful and rich city, united in religion and under the sceptre of the King. It is possible that the paintings were executed in connection with the would–be visit to the city of Jan Olbracht in 1501, or another entry of Alexander I in 1504. But what remains a puzzle is the function of a Teutonic castle with a Flemish helmet in the painting. Was it only related to the possible Dutch origin of the artist, or was it a political message, wishful thinking of the founders: an allusion to Gdansk as an independent city? The article on its first level interprets a non–existent building which has become the protagonist, the pretext, and the background of the multi–act drama of ‘the battle with the use of images’. More generally, it states the entanglement of Gdansk art and architecture in politics as a characteristic feature of this metropolis through all epochs. Yet above all, I would like to thank Małgorzata Omilanowska, the one to whom we dedicate this volume, because without her initiative I would never have started teaching in this fascinating city and thus researching its art history.
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Witmer, Olga. « Clandestine Lutheranism in the eighteenth-century Dutch Cape Colony* ». Historical Research 93, no 260 (25 avril 2020) : 309–32. http://dx.doi.org/10.1093/hisres/htaa007.

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Abstract This article examines the survival strategies of Lutheran dissenters in the eighteenth-century Dutch Cape Colony. The Cape Colony was officially a Reformed settlement during the rule of the Dutch East India Company (V.O.C.) but also had a significant Lutheran community. Until the Lutherans received recognition in 1780, part of the community chose to uphold their faith in secret. The survival of Lutheranism in the Cape Colony was due to the efforts of a group of Cape Lutheran activists and the support network they established with ministers of the Danish-Halle Mission, the Francke Foundations, the Moravian Church and the Lutheran Church in Amsterdam.
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Krueger, Karl. « Clerical Collegiality in Colonial Pennsylvania ». Lutheran Quarterly 38, no 2 (juin 2024) : 148–79. http://dx.doi.org/10.1353/lut.2024.a928353.

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Abstract: A paper written in the 1880s by the German-American historian Julius Sachse was discovered in the parish archive of an episcopal church. The church's archivist made a copy of the paper and handed it to the Lutheran author of this article, who served the congregation as its Sabbatical Pastor in 2023. The paper focused on the ministry of the Reverend William Currie. Sachse also mentioned a German worship service by Henry Mühlenberg in Currie's church in 1750. Mühlenberg described the service in his Journals but did not name the church. Rereading the Journals, Correspondence, and Halle Reports, considering this event, clarified several notable aspects of ministry in colonial Pennsylvania. It is a story of cooperation between Lutherans, Anglicans, and others who worked together for the sake of the gospel in the Delaware Valley.
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Cullen, Bernard. « Church and State ». Irish Philosophical Journal 2, no 1 (1985) : 70–73. http://dx.doi.org/10.5840/irishphil1985214.

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Purcell, Brendan. « Church and State ». Philosophical Studies 31 (1986) : 380–403. http://dx.doi.org/10.5840/philstudies1986/198731100.

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Krasikov, Anatoly. « Church – State – Society ». Journal of Political Theory, Political Philosophy and Sociology of Politics Politeia 6, no 4 (1997) : 52–59. http://dx.doi.org/10.30570/2078-5089-1997-6-4-52-59.

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Nancy, Jean-Luc. « Church, State, Resistance ». Journal of Law and Society 34, no 1 (mars 2007) : 3–13. http://dx.doi.org/10.1111/j.1467-6478.2007.00378.x.

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Klaassen, Johann A. « Church and State ». Social Philosophy Today 20 (2004) : 197–99. http://dx.doi.org/10.5840/socphiltoday2004204.

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Minnerath, Roland. « Church/State Relations ». Ecumenical Review 50, no 4 (octobre 1998) : 430–40. http://dx.doi.org/10.1111/j.1758-6623.1998.tb00361.x.

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HALL, KIM F. « On Yearning : Reading Itinerant Shakespeare ». Journal of American Studies 54, no 1 (11 octobre 2019) : 97–104. http://dx.doi.org/10.1017/s0021875819001129.

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For years the best black Shakespeare performers in America were itinerant “readers” or elocutionists. Denied access to white-dominated theatrical venues and refusing the minstrel stage, they traveled the country, usually alone, reciting key speeches and scenes from Shakespeare's works in school auditoriums, church halls and the occasional rented venue. Little is known about their audience's experiences of Shakespeare (which was often performed with other authors like Paul Laurence Dunbar). This essay experiments with using the author's personal history to interpret an anecdote from actor Richard Berry Harrison's unpublished memoir in which he recounts Frederick Douglass performing scenes from Shakespeare's Othello.
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Oftestad, Bernt T. « The Church of Norway ‐ a state church and a national Church ». Studia Theologica - Nordic Journal of Theology 44, no 1 (janvier 1990) : 31–37. http://dx.doi.org/10.1080/00393389008600084.

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Koterski,, Joseph W. « Church, State, and Society ». International Philosophical Quarterly 51, no 2 (2011) : 272–74. http://dx.doi.org/10.5840/ipq201151230.

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Purcell, Brendan. « Church, State and Society ». Irish Philosophical Journal 3, no 1 (1986) : 58–79. http://dx.doi.org/10.5840/irishphil1986314.

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Clarke, Desmond M. « Church, State and Society ». Irish Philosophical Journal 3, no 2 (1986) : 117–25. http://dx.doi.org/10.5840/irishphil1986329.

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Schrift, Alan D. « Between Church and State ». International Studies in Philosophy 24, no 2 (1992) : 41–52. http://dx.doi.org/10.5840/intstudphil199224276.

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Fraser, James W. « Church, State, and School ». History of Education Quarterly 45, no 3 (2005) : 461–67. http://dx.doi.org/10.1111/j.1748-5959.2005.tb00049.x.

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Ferrer Conill, Raul. « Camouflaging Church as State ». Journalism Studies 17, no 7 (6 avril 2016) : 904–14. http://dx.doi.org/10.1080/1461670x.2016.1165138.

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Volf, Miroslav. « Church, State, and Society ». Transformation : An International Journal of Holistic Mission Studies 6, no 1 (janvier 1989) : 24–31. http://dx.doi.org/10.1177/026537888900600106.

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Shear, Marie, et Bryan F. Le Beau. « Separating Church and State ». Women's Review of Books 20, no 10/11 (juillet 2003) : 29. http://dx.doi.org/10.2307/4024251.

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Nikiforenko, E. M. « Between State and Church ». Russian Studies in History 54, no 4 (2 octobre 2015) : 313–27. http://dx.doi.org/10.1080/10611983.2015.1169131.

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Fylypovych, Liudmyla, et Anatolii Kolodnyi. « The Culture of State-Church and Church-State Relations : The Ukrainian Case ». Roczniki Kulturoznawcze 12, no 2 (17 juin 2021) : 9–30. http://dx.doi.org/10.18290/rkult21122-1.

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The article is devoted to relations between Church and the Ukrainian State and analysis of their current state and prospects of development. The authors analyze some state–church approaches to the relationship between State and Church based on Ukrainian legislation and social concepts of churches. The main task of a modern state is to guarantee freedom of conscience to citizens and provide conditions for free functioning of religious organizations. Church also assumes certain responsibilities to the state and society. The article provides an overview of the attitude of the Catholic, Greek Catholic and Orthodox Churches to power. Referring to the practice of state-church relations and church-state relations in Ukraine, the authors deduce that the subjects of these relations do not yet demonstrate the appropriate level of culture of this relationship, and do not follow the rules of partnership between Church and State. The authors admit a possibility to constructively criticize each other’s positions and make mutual demands, contextualizing their interests and needs while forming this culture. At the same time, State should get rid of the remnants of Soviet totalitarian control over the activities of Church, and Church should renounce patronage and servility. For both State and Church, in the sphere of mutual relations, taking into consideration world models of civilized relations between them and referring to their own history of these relations and existing experience of communication with each other, there should be established a high culture of dialogue between State and Church, between secular and spiritual authorities.
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Abinales, Patricio N. « Review Essay : Church and State and Church as State in the Philippines ». Bulletin of Concerned Asian Scholars 28, no 2 (juin 1996) : 62–70. http://dx.doi.org/10.1080/14672715.1996.10416201.

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Nikolskaia, Kseniia D. « Creating a “New World” in Tranquebar (Missionaries and “Malabarians”) ». Oriental Courier, no 2 (2023) : 200. http://dx.doi.org/10.18254/s268684310026756-9.

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Since the beginning of the 18th century, Danish Royal Mission has been working on the Coromandel coast of Hindustan in the city of Tranquebar (Dansborg fortress in 250 km from Madras). This mission, created on the initiative of King Frederick IV (1699–1730), consisted mainly of Germans, graduates of the University of the Saxon city of Halle. The first head of the mission (in 1706–1719) was Bartolomäus Ziegenbalg (1682–1706). All the work was carried out under his leadership: Several schools were opened, Christian literature was translated into Portuguese and Tamil, a church was built, sermons were read, residents were baptized. Many materials survived from those years: Correspondence of those missionaries with their relatives, friends and colleagues, numerous reports, and diaries. These sources allow us not only to present the life and work of Lutheran priests in Southern India in detail, but also to understand the peculiarities of their worldview. Most of the missionaries who worked in Tranquebar, like their mentors at the University of Halle, were adherents of the teachings of pietism. The founder and main ideologist of this doctrine was Philip Jacob Spener (1635–1705). His main work “Pia desideria” (1675) put forward the idea of the need for a general renewal of the Church and personal piety. Spener’s doctrine became the ideological basis of all the work of Ziegenbalg and his colleagues in the Indian South. Their critical attitude towards European Christians determined the main goals of working with pagans. It was in the pagans that they saw the so-called “new Christians”, destined to form the «renewed Christian world».
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Stern, Marc D., et James E. Wood. « Readings on Church & ; State : Selections from the Journal of Church and State ». Journal of Law and Religion 8, no 1/2 (1990) : 657. http://dx.doi.org/10.2307/1051341.

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Ward, Kevin. « Series on Church and State : Eating and Sharing : Church and State in Uganda ». Journal of Anglican Studies 3, no 1 (juin 2005) : 99–119. http://dx.doi.org/10.1177/1740355305052827.

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ABSTRACTThe article explores the complexities of church-state relations in Uganda, with particular reference to the two dominant churches: the Anglican Church of Uganda (the Protestants) and the Roman Catholic Church. Together the two churches include some 80 per cent of Ugandans. Since the beginnings of Christianity in the late nineteenth century, the rivalry between the two communions has had political implications, with the Anglican Church perceived as constituting a quasi-establishment and the Catholics as lacking political clout. In local discourse, ‘eating’ refers to the enjoyment of political power; ‘sharing’ to the expectation of inclusion. The article looks at the attempt to overcome sectarian politics, and the Christian witness of both churches in the face of state oppression and violence.
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Henry, Jeff. « Black Theatre in Montreal and Toronto in the Sixties and Seventies : The Struggle for Recognition ». Canadian Theatre Review 118 (juin 2004) : 29–33. http://dx.doi.org/10.3138/ctr.118.003.

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In the sixties, Blacks in Montreal made up a tiny percentage of the population. Apart from the English-speaking West Indians, there was also a group of French (Creole)-speaking Haitians. Interestingly enough, at that period, geography did not matter, but language and culture did, so English- and French-speaking Caribbean migrants had little to do with one another. The migrants performed in community-based theatre. Productions were staged in church and community halls and school auditoriums. The actors, stage managers and costume designers were housewives, civil servants, nurses, teachers, doctors and other professionals. Rehearsals were held on evenings and on weekends and productions were on Friday and Saturday evenings and Sunday afternoons. After the final show, more often than not, a party for cast, crew and volunteers was held.
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Haines, David. « Christian Citizens in a Democratic State : Is a True Separation of Church and State Really Possible ? » Religions 15, no 3 (21 février 2024) : 262. http://dx.doi.org/10.3390/rel15030262.

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In many North American Protestant circles, especially those with Baptist or Free Church roots, the notion of the total separation of church and state is presented as the ideal to be attained in all church and state relations. We are told that the state should have no legislative power to ordain anything in relation to church doctrine or practice, and that the church should be entirely excluded from all political, secular, or state actions. In this paper, we are going to suggest that such an approach to church–state relations (even though some might think that it flows from or is necessary for democracy) is, in fact, impossible in a true democracy. We will first consider the nature of the church and the state, and present three principles that Maritain suggests are first principles in this debate. We will then look at the classical notion of the “Citizen”. We will conclude by arguing that based upon the nature of a citizen, of the church, and of the state, a strict separation of church and state is, in fact, impossible.
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Aigbe, Sunday A. « Church and State in Nigeria ». Journal of Interdisciplinary Studies 2, no 1 (1990) : 175–90. http://dx.doi.org/10.5840/jis199021/211.

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This article examines the Christian factor as it relates to the socio-political responsibility and development in Nigeria, and postulates that the Churches in Nigeria fall into two major categories in relation to the state: Identificationism and Isolationism. The study contends that in order to adequately assess the specific roles the Churches play in nation-building, an institutional and functional definition of the Church is necessary. It concludes that the Churches do have a role to play in shaping the future of a nation, including prophetic referee, historico-cultural integrator, moral role model, social mobilizer, and spiritual and vocational mentor.
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Alontseva, Dina V. « Church and State : Modern Interpretations ». History of state and law 3 (20 mars 2019) : 44–49. http://dx.doi.org/10.18572/1812-3805-2019-3-44-49.

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Hamm, Thomas D., et Gerard V. Bradley. « Church-State Relationships in America ». Journal of the Early Republic 8, no 2 (1988) : 186. http://dx.doi.org/10.2307/3123814.

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Hastings, Adrian, Carl Hallencreutz et Ambrose Moyo. « Church and State in Zimbabwe ». Journal of Religion in Africa 21, no 2 (mai 1991) : 189. http://dx.doi.org/10.2307/1580815.

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Hall, Timothy L., et Philip Hamburger. « Separation of Church and State ». Journal of Law and Religion 18, no 2 (2002) : 487. http://dx.doi.org/10.2307/1602272.

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Dreisbach, Daniel L., et Philip Hamburger. « Separation of Church and State ». American Journal of Legal History 47, no 3 (1 juillet 2005) : 338. http://dx.doi.org/10.2307/30039538.

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Nikolajsen, Jeppe Bach. « Church, State, and Pluralistic Society ». International Journal of Public Theology 15, no 3 (27 octobre 2021) : 385–400. http://dx.doi.org/10.1163/15697320-01530006.

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Abstract This article demonstrates that Lutheran teaching on the two regiments can be drawn in different directions and how it was drawn in a particular direction for centuries so that it could provide a theoretical framework for mono-confessional Lutheran societies. It argues that the Lutheran two regiments theory can be developed along a different path, regaining some emphases in Luther’s early reflections: it can thereby contribute to an improved understanding of the role not only of the church but also of the state. While a number of Lutheran theologians believe that Lutheran teaching on the two regiments is particularly difficult to apply today, with some even contending that it should simply be abandoned, this article argues that Lutheran teaching on the two regiments could present a potential for a relevant understanding of the relationship between church, state, and society, and its ethical implications in a contemporary pluralistic society.
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Prather, Scott T., et Jacob R. Randolph. « Notes on Church-State Affairs ». Journal of Church and State 63, no 2 (1 avril 2021) : 352–64. http://dx.doi.org/10.1093/jcs/csab024.

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Masera, Federico. « State, religiosity and church participation ». Journal of Economic Behavior & ; Organization 186 (juin 2021) : 269–87. http://dx.doi.org/10.1016/j.jebo.2021.03.038.

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Prather, Scott T., et Jacob R. Randolph. « Notes on Church-State Affairs ». Journal of Church and State 64, no 1 (1 janvier 2022) : 174–86. http://dx.doi.org/10.1093/jcs/csab093.

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Curry, Thomas J., et Gerald V. Bradley. « Church-State Relationships in America ». William and Mary Quarterly 45, no 3 (juillet 1988) : 618. http://dx.doi.org/10.2307/1923674.

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