scholarly journals ‘Rise up and walk!’ The Church of Sweden and the ‘problem of vagrancy’ in the early twentieth century

2021 ◽  
pp. 1-22
Author(s):  
Ida Al Fakir
Keyword(s):  
Twentieth Century ◽  
Church Of Sweden ◽  
Early Twentieth Century ◽  
The Church

A Homosocial Priesthood of All Believers: Laity and Gender in Interwar Sweden

2019 ◽  
Vol 88 (2) ◽  
pp. 440-464
Author(s):  
Martin Nykvist
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Church Of Sweden ◽  
Priesthood Of All Believers ◽  
Gender Differentiation ◽  
Early Twentieth Century ◽  
Church Life ◽  
And Gender ◽  
The Church

Around the turn of the twentieth century, there was a growing concern within the Church of Sweden that the church was, to a too large extent, managed by the clergy alone. In an attempt to give the laity a more active and influential role in the Church of Sweden, the Brethren of the Church was established in 1918. Since it was only possible for men to become members, the organization simultaneously addressed a different issue: the view that women had become a much too salient group in church life. This process was described by the Brethren and similar groups as a “feminization” of the church, a phrasing which later came to be used by historians and theologians to explain changes in Western Christianity in the nineteenth century. In other words, the Brethren considered questions of gender vital to their endeavor to create a church in which the laity held a more prominent position. This article analyzes how the perceived feminization and its assumed connection to secularization caused enhanced attempts to uphold and strengthen gender differentiation in the Church of Sweden in the early twentieth century. By analyzing an all-male lay organization, the importance of homosociality in the construction of Christian masculinities will also be discussed.

Making a Space for Antisemitism: The Catholic Hierarchy and the Jews in the Early Twentieth Century

2003 ◽  
pp. 415-430
Author(s):  
Brian Porter
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Common Ground ◽  
Late Nineteenth Century ◽  
Early Twentieth Century ◽  
The Common ◽  
Late Nineteenth ◽  
The Church

This chapter argues that as recently as the 1880s, Catholicism, as it existed in Poland at the time, was still somewhat resistant to expressions of antisemitism. Catholicism, in other words, was configured in such a way in the late nineteenth century as to make it hard for antisemites to express their views without moving to the very edges of the Catholic framework. Catholicism and antisemitism did overlap at the time, but the common ground was much more confined than it would later become. If one moves forward fifty years, to the 1930s, one sees a different picture: the discursive boundaries of Catholicism in Poland had shifted to such a degree that antisemitism became not only possible, but also difficult to avoid. The upshot of this argument is that Catholicism in Poland is not antisemitic in any sort of essential way, and that religion did not directly generate the forms of hatred that would become so deadly and virulent in the early twentieth century. None the less, Catholicism did become amenable to antisemitism in Poland, so much so that the Church in Poland between the wars was one of the country's leading sources of prejudice and animosity.

Debating the Legal Status of the Ornaments Rubric: Ritualism and Royal Commissions in Late Nineteenth- and Early Twentieth-Century England

2020 ◽  
Vol 56 ◽  
pp. 434-454
Author(s):  
Dan D. Cruickshank
Keyword(s):  
Twentieth Century ◽  
Legal Status ◽  
Church Of England ◽  
Royal Commission ◽  
The Public ◽  
Early Twentieth Century ◽  
History Of ◽  
Late Nineteenth ◽  
Parliamentary Oversight ◽  
The Church

This article uses the history of the Ornaments Rubric in the late nineteenth and early twentieth century to explore the emergence of claims to self-governance within the Church of England in this period and the attempts by parliament to examine how independent the legal system of the church was from the secular state. First, it gives an overview of the history of the Ornaments Rubric in the various editions of the Book of Common Prayer and the Acts of Uniformity, presenting the legal uncertainty left by centuries of Prayer Book revision. It then explores how the Royal Commission into Ritualism (1867–70) and the Public Worship Regulation Act (1874) attempted to control Ritualist interpretations of the Ornaments Rubric through secular courts. Examining the failure of these attempts, it looks towards the Royal Commission on Ecclesiastical Discipline (1904–6). Through the evidence given to the commission, it shows how the previous royal commission and the work of parliament and the courts had failed to stop the continuation of Ritualist belief in the church's independence from secular courts. Using the report of the royal commission, it shows how the commissioners attempted to build a via media between strict spiritual independence and complete parliamentary oversight.

Social Gospels Thrived Outside the Church

2015 ◽  
Vol 84 (1) ◽  
pp. 199-202
Author(s):  
Heath W. Carter
Keyword(s):  
United States ◽  
Twentieth Century ◽  
Early Twentieth Century ◽  
Religious Liberalism ◽  
Late Nineteenth ◽  
The Church

Three vignettes underscore that, in the late-nineteenth and early-twentieth-century United States, social gospels often fared best outside the walls of the institutional churches. They also reveal diverging interpretations of Christianity and the church that begin to explain the divergence between religious liberalism and social progressivism during this time.

MORMONS, GENDER, AND THE NEW COMMERCIAL ENTERTAINMENTS, 1890–1920

2017 ◽  
Vol 16 (3) ◽  
pp. 302-324
Author(s):  
Christine Talbot
Keyword(s):  
Twentieth Century ◽  
Urban Areas ◽  
Double Standard ◽  
Church Leaders ◽  
Religious Organization ◽  
Church Community ◽  
Men And Women ◽  
Movie Theaters ◽  
Early Twentieth Century ◽  
The Church

In the early twentieth century, new forms of commercial entertainment—dance halls, movie theaters, amusement halls and parks, saloons and the like—emerged in urban areas, providing new ways for young Americans to amuse themselves. This essay explores the distinctive Mormon response to these new forms of amusement. Mormon leaders took up other progressive reformers’ concerns about early twentieth-century amusements, but refracted them through a distinctively Mormon lens that was at once gendered and uniquely religious. Mormons rejected the progressive double standard that sought to constrain women's, more than men's, participation in these new entertainments, focusing on restraining both genders equally. While many progressives held women more responsible for the sexual transgressions they worried resulted from these new forms of entertainment, Mormons held men and women equally accountable. Moreover, while other progressives sought (and largely failed) to provide alternative, more wholesome, entertainment for American youth, Mormons successfully provided family and Church amusements that kept their youth safely ensconced within the Church community. By the end of the 1910s, Church leaders had officially institutionalized the provision of amusement for its members and the Church formally became a social as well as religious organization.

scholarly journals Living the Gospel in History

2018 ◽  
Author(s):  
Giovanni Vian
Keyword(s):  
Twentieth Century ◽  
Vatican Ii ◽  
Early Twentieth Century ◽  
The Church

The study examines the attitude of Roncalli faced with the problem of renewal and reform of the Church. New researches tend to detect the proximity of the young Roncalli to some instances of Catholic reformers of the early twentieth century, despite the harsh condemnation of modernism by Pius X (1907). Roncalli paid attention to history, at least in part considered in terms other than those proposed by the intransigent Catholicism. The propensity of Roncalli to grasp the positive aspects of history is clearly revealed during his pontificate, as in the opening speech Gaudet Mater Ecclesia at the Vatican II Council and in other texts, but it was hampered by conservatives in the Curia.

Jerusalem, Bari, Petrograd: the Sites of Pilgrimage and the Russian Church Architecture in the Second Half of Nineteenth – Early Twentieth Century

2021 ◽  
Vol 64 ◽  
pp. 280-290
Author(s):  
Alexander Y. Polunov
Keyword(s):  
Twentieth Century ◽  
Church Architecture ◽  
Official Ideology ◽  
Early Twentieth Century ◽  
Familiar Environment ◽  
The Church ◽  
The Revolution

The article investigates the evolution of Russian church architecture on the sites of mass pilgrimage from Russia – in Jerusalem and Bari (Italy). The changes in churches’ appearance reflected both the artistic quest of Russian architects and transformation of Russian official ideology. The “Byzantine” style which dominated in the church architecture in 1860s and 1870s was replaced by “Russian” and later by “Neo-Russian” styles. The churches abroad served as the instrument of the official ideology representation. Their appearance and interior had also to create familiar environment for the pilgrims. Construction of the churches in “Russian” style was accompanied by the growing attention to the historical details, running sometimes to literal reproduction of historical models. In 1917 this process, as well as the pilgrimage itself, was stopped by the revolution.

“Representatives of All that is Noble”: The Rise of the Episcopal Establishment in Early-Twentieth-Century Philadelphia

2009 ◽  
Vol 19 (1) ◽  
pp. 69-100
Author(s):  
Thomas F. Rzeznik
Keyword(s):  
Twentieth Century ◽  
Public Support ◽  
Religious Life ◽  
The United States ◽  
Moral Authority ◽  
Moral Leadership ◽  
Public Image ◽  
Early Twentieth Century ◽  
Religious Establishment ◽  
The Church

AbstractThe United States has never had an established religion, but, by the early twentieth century, many Episcopalians had come to think of themselves as the nation's religious establishment. No other denomination, they believed, was as well-suited to provide moral leadership for the nation and unite its people in faith. This article argues that their commitment to a national civic mission provided Episcopalians with a sense of collective purpose that diverted attention from internal divisions and helped propel the church to a position of prominence within American religious life. It also reveals how many of the prime proponents and beneficiaries of the church's ascendancy were members of the social and financial elite. Committed to a patrician creed of social responsibility, these “representatives of all that is noble” gained status and moral authority through their public support of the church and its mission. To trace the contours of the Episcopal ascendancy, this article focuses on developments within the Diocese of Pennsylvania, one of the largest, wealthiest, and most influential within the church. Over the course of the early twentieth century, its members overcame their prevailing parochialism, strengthened their denominational identity, and brought their influence to bear on the nation's religious life. Their exercise of religious and cultural authority can be seen in their support of three ecclesiastical projects—the proposed diocesan cathedral, historic Christ Church, and the Washington Memorial Chapel at Valley Forge— that helped fashion the public image of the Episcopal Church as the nation's religious establishment.

Change and Change Back: the Development of English Parish Church Chancels

1999 ◽  
Vol 35 ◽  
pp. 65-77
Author(s):  
Carol F. Davidson
Keyword(s):  
Twentieth Century ◽  
Twelfth Century ◽  
Local Church ◽  
Eleventh Century ◽  
Local Communities ◽  
Anglo Saxon ◽  
Parish Church ◽  
Early Twentieth Century ◽  
Parish Churches ◽  
The Church

The eleventh-century core of the church at Wittering, Northamptonshire (Fig. 1a), is typical of the type of church which served local communities in the Anglo-Saxon period. It has a rectangular nave and a short, square chancel. Kilpeck, Herefordshire (Fig. 1b), is an equally typical example of a post-Conquest, twelfth-century local church. It also has a rectangular nave, but it has a longer, apsidal chancel. Such early twentieth-century authors on the development of English parish churches as A. Hamilton Thompson and Alfred Clapham suggested that the use of apses for smaller, post-Conquest churches is an example of French/Norman influence overriding the existing English/Anglo-Saxon forms. They cite the widespread use of apses after the Conquest not only for smaller churches, but also for virtually every major church built in the wake of the Conquest, and the use of apses for churches of all sizes in France in the late eleventh and twelfth centuries. The use of square ends for later medieval parish church chancels such as those at Polebrook, Northamptonshire (Fig. 2a), or Linton, Herefordshire (Fig. 2b), Clapham suggested, marked a return to native English forms after the immediate impact of the Conquest had passed. But is this actually the case? Or are the rectangular, square-ended chancels so typical of later medieval English parish churches a response to new demands being placed upon these buildings? This paper will explore this issue, and ask whether the use of square-ended chancels represents a continuity with, or a change from, older forms.

Faith and Order

2017 ◽  
Author(s):  
Geoffrey Wainwright
Keyword(s):  
Twentieth Century ◽  
World Council Of Churches ◽  
Moral Issues ◽  
Ecumenical Movement ◽  
Consensus Document ◽  
Early Twentieth Century ◽  
The World ◽  
World Council ◽  
The Church ◽  
Common Vision

Generically, ‘faith and order’ designates the contents of doctrinal belief and the patterns of social and governmental structure that mark the historically varied communities that claim the name and status of ‘church’. Concern with these closely connected areas has been central to the worldwide ecumenical movement since the early twentieth century. The chapter focuses on the Faith and Order Commission of the World Council of Churches, which has the overall aim of calling the churches to the goal of visible unity in order that the world may believe. It considers the activities and organization of the Commission, and various fruits of its work across a range of issues, including the apostolic faith, anthropological and moral issues, tradition, and ecclesiology. It particularly highlights the consensus document on ‘Baptism, Eucharist and Ministry’ (1982), and the process culminating in the report: ‘The Church: Towards a Common Vision’ (2013).

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