Deification in the Long Nineteenth Century

2019 ◽  
pp. 55-81
Author(s):  
Ruth Coates
Keyword(s):  
Higher Education ◽  
Nineteenth Century ◽  
Twentieth Century ◽  
Political Culture ◽  
Institutions Of Higher Education ◽  
Religious Thought ◽  
History Of ◽  
Cultural Expressions ◽  
Russian Religious Thought ◽  
The Church

Chapter 2 sets out the history of the reception of deification in Russia in the long nineteenth century, drawing attention to the breadth and diversity of the theme’s manifestation, and pointing to the connections with inter-revolutionary religious thought. It examines how deification is understood variously in the spheres of monasticism, Orthodox institutions of higher education, and political culture. It identifies the novelist Fedor Dostoevsky and the philosopher Vladimir Soloviev as the most influential elite cultural expressions of the idea of deification, and the primary conduits through which Western European philosophical expressions of deification reach early twentieth-century Russian religious thought. Inspired by the anthropotheism of Feuerbach, and Stirner’s response to this, Dostoevsky brings to the fore the problem of illegitimate self-apotheosis, whilst Soloviev, in his philosophy of divine humanity, bequeaths deification to his successors both as this is understood by the church and in its iteration in German metaphysical idealism.

Life in the Spirit

2017 ◽  
Author(s):  
Peter C. Hodgson
Keyword(s):  
Nineteenth Century ◽  
Religious Thought ◽  
New Meanings ◽  
Russian Religious Thought ◽  
The Church

‘Life in the Spirit’, an ancient conviction of the Church, finds diverse new meanings among the thinkers of the nineteenth century. The chapter starts with a distinguished line of Protestants from Schleiermacher, Hegel, and Kierkegaard to Bushnell, Royce, and Troeltsch. Then it turns to three Anglicans (Coleridge, Maurice, Gore); to Möhler and the Catholic Tübingen School; and to Soloviev and Russian religious thought. It ends with ‘marginalized voices’ of the century, voices that spoke of the Spirit in the genre not of theology but of sermon, song, and story. The purpose is to display as much variety in viewpoint as possible and not to resolve contradictions. Tensions are inherent to the topic itself. It is clear that, despite the centrality of Christological issues in this century, the Spirit too comes into its own, blowing in every direction.

History, Pius X, and the Practice of Confession, 1900–20

2018 ◽  
Author(s):  
Patrick W. Carey
Keyword(s):  
United States ◽  
Nineteenth Century ◽  
Twentieth Century ◽  
The United States ◽  
Active Participation ◽  
New Approach ◽  
History Of ◽  
Divine Origin ◽  
American Catholic ◽  
The Church

This chapter demonstrates how a few Catholic seminary professors in the first two decades of the twentieth century began to reconsider and critique the nineteenth-century Catholic understanding of the history of confession in light of Henry Charles Lea’s history of auricular confession and John Henry Newman’s theory of the development of doctrine. That re-examination of the early church’s history of penance met strong resistance from Pope Pius X’s anti-modernist campaign because the new approach clashed with Trent’s understanding of the divine origin of the early church’s practice of auricular confession. The pope, however, also promoted a liturgical revival in the Church that focused on active participation in the Eucharist that had consequences for American Catholic emphases on frequent confession for children as well as adults in preparation for communion. By 1920 that Pian revival in the United States reinforced the nineteenth-century promotion of frequent and devotional confessions.

scholarly journals Religion and the Problem of Subjectivity in the reception of Early German Romanticism

2015 ◽  
Vol 22 (1) ◽  
Author(s):  
Aexander Hampton
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Critical Reception ◽  
German Romanticism ◽  
Religious Thought ◽  
Early Nineteenth Century ◽  
Recent Scholarship ◽  
History Of

AbstractThis examination provides a history of the problematic characterisation of Early German Romanticism (or Frühromantik) as subjectivist, and challenges this characterisation in light of recent scholarship. From its earliest critical reception in the early nineteenth century, the movement suffered from a set of problematic characterisations made by popular philosophical figures. Goethe, Hegel, Heine, Kierkegaard and others all criticised the movement for holding a dangerous subjective egoism. This characterisation remained with the Frühromantik throughout the twentieth century until it was challenged by recent re-evaluations offered by figures such as Dieter Henrich, Manfred Frank, Friedrich Beiser and Andrew Bowie. Their work has opened new possibilities for the re-interpretation of Frühromantik and our understanding of the movement’s religious thought.

Theosis in Early Twentieth-Century Russian Religious Thought

2020 ◽  
pp. 239-254
Author(s):  
Ruth Coates
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Social Order ◽  
Religious Thought ◽  
Late Imperial ◽  
Early Twentieth Century ◽  
The One ◽  
Russian Religious Thought ◽  
Vladimir Solov'ev ◽  
Entire Economy

The chapter argues that the Greek patristic doctrine of theosis (‘becoming god’ or ‘making god’) was a dominant theme of late imperial Russian religious thought, in which it served as a response to the acutely felt anticipation of the imminent collapse of the Russian political and social order. Theosis is defined as a metaphor for salvation that emphasizes the process, as much as the goal, of assimilation to God, and which can be viewed as a narrative encompassing the entire economy of salvation as well as a doctrine narrowly conceived. It is argued that lay Russian religious thinkers accessed the concept of theosis through diverse channels that included the patristic translation project and related scholarship of Russia’s Theological Academies, the still vital tradition of spiritual eldership and the pathway to personal transfiguration by the divine energies set out in the Dobrotoliubie, and the philosophy of divine humanity of the nineteenth-century religious philosopher Vladimir Solov’ev. Three seminal early twentieth-century treatments of theosis are analysed: Sergei Bulgakov’s Philosophy of Economy (1912), Nikolai Berdyaev’s Meaning of Creativity (1916), and Pavel Florensky’s The Pillar and Ground of the Truth (1914). These reveal the ‘modernist’ approach typical of the period, that is, engagement of theosis in dialogue with diverse intellectual contexts including German metaphysical idealism (Bulgakov), Symbolism and the theosophy of Jakob Böhme (Berdyaev), on the one hand, and, in the case of Florensky, engagement of the formal experimentalism of modernism in the service of a defence of Orthodox mystical asceticism.

Scottish Missionaries, ‘Protestant Hinduism’ and the Scottish Sense of Empire in Nineteenth- and Early Twentieth-century India

2007 ◽  
Vol 86 (2) ◽  
pp. 278-313 ◽  
Author(s):  
Philip Constable
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Late Nineteenth Century ◽  
Western India ◽  
Early Nineteenth Century ◽  
Church Of Scotland ◽  
Free Church ◽  
Intellectual Engagement ◽  
Late Nineteenth ◽  
The Church

This article examines the Scottish missionary contribution to a Scottish sense of empire in India in the nineteenth and early twentieth centuries. Initially, the article reviews general historiographical interpretations which have in recent years been developed to explain the Scottish relationship with British imperial development in India. Subsequently the article analyses in detail the religious contributions of Scottish Presbyterian missionaries of the Church of Scotland and the Free Church Missions to a Scottish sense of empire with a focus on their interaction with Hindu socioreligious thought in nineteenth-century western India. Previous missionary historiography has tended to focus substantially on the emergence of Scottish evangelical missionary activity in India in the early nineteenth century and most notably on Alexander Duff (1806–78). Relatively little has been written on Scottish Presbyterian missions in India in the later nineteenth century, and even less on the significance of their missionary thought to a Scottish sense of Indian empire. Through an analysis of Scottish Presbyterian missionary critiques in both vernacular Marathi and English, this article outlines the orientalist engagement of Scottish Presbyterian missionary thought with late nineteenth-century popular Hinduism. In conclusion this article demonstrates how this intellectual engagement contributed to and helped define a Scottish missionary sense of empire in India.

Hymnody and Liturgy

2019 ◽  
pp. 491-506
Author(s):  
Jonathan Hehn
Keyword(s):  
Nineteenth Century ◽  
Seventeenth Century ◽  
Sixteenth Century ◽  
North American ◽  
John Calvin ◽  
Church Of Scotland ◽  
Metrical Psalmody ◽  
History Of ◽  
The Church

This chapter outlines the history of Presbyterian worship practice from the sixteenth century to the present, with a focus on North American Presbyterians. Tracing both their hymnody and their liturgy ultimately to John Calvin, Presbyterian communions have a distinct heritage of worship inherited from the Church of Scotland via seventeenth-century Puritans. Long marked by metrical psalmody and guided by the Westminster Directory, Presbyterian worship underwent substantial changes in the nineteenth century. Evangelical and liturgical movements led Presbyterians away from a Puritan visual aesthetic, into the use of nonscriptural hymnody, and toward a recovery of liturgical books. Mainline North American and Scottish Presbyterians solidified these trends in the twentieth and twenty-first centuries; however, conservative North American denominations and some other denominations globally continue to rely heavily on the use of a worship directory and metrical psalmody.

Literary Contributions of Catholics in Nineteenth-Century Mexico

1944 ◽  
Vol 1 (2) ◽  
pp. 179-206
Author(s):  
Francis Borgia Steck
Keyword(s):  
Nineteenth Century ◽  
Mexican Literature ◽  
Native Land ◽  
Half Century ◽  
History Of ◽  
The Church

Two Poets, both laymen, stand out like brilliant stars on Mexico’s firmament, shedding the luster of the faith they loyally professed on the land they loved with equal loyalty, unfolding for Mexico’s glory the wealth of their poetic genius at a time when the storm clouds were gathering visibly and days of gloom and sorrow lowered over the Church and the faith to which their native land owed so much of her high and enviable culture. The two laymen in question are Manuel Carpio, who died in 1860, and José Joaquín Pesado, whose death occurred a year later. It is generally granted that Carpio and Pesado will always be cited in the history of Mexican literature as the leading revivers and exponents of classicism in their native land, without breaking away completely from the more popular and appealing forms of romanticism. It may be said that, as classicists, Carpio and Pesado took up and brought to fruition the movement begun by Martinez de Navarette and Sánchez de Tagle a half century earlier.

Swedish Rural Society and Political Culture: The Eighteenth- and Nineteenth-Century Experience

Rural History ◽  
1992 ◽  
Vol 3 (1) ◽  
pp. 41-57 ◽  
Author(s):  
Peter Aronsson
Keyword(s):  
Nineteenth Century ◽  
Political Culture ◽  
Rural Society ◽  
Final Decision ◽  
The Third ◽  
Legal Foundation ◽  
Local Parish ◽  
The Church

In 1776, baron Salomon von Otter, governor of the neighbouring county of Halland and jus patronatus of the local parish, stood opposite the men of Öja parish at a meeting outside the church. The powerful nobleman was for the third time arguing for the praiseworthy and legally required task of building a combined school and poor-house in cooperation with the neighbouring parish (where he happened to own most of the land). The peasants of Ö for a third time refused, both in writing and orally, on the grounds of their alleged right to self-government. The baron continued with his persuasions, and presented the support he had from the local nobility, among them the bishop. He was still met with a firm refusal. Eventually the baron ordered that they should build the house, referring (probably without much legal foundation) to his position as jus patronatus. Now everybody surrendered, except one farmer who refused to join in the final decision. This fact was carefully noted by the local clergyman, together with assurances that this unwise stubbornness would not suffice to impede the project.

The history of psychosomatic medicine

1982 ◽  
Vol 12 (1) ◽  
pp. 17-24 ◽  
Author(s):  
Erwin H. Ackerknecht
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Psychosomatic Medicine ◽  
Doctor Who ◽  
History Of ◽  
Psychosomatic Diseases

SynopsisPsychosomatic medicine begins with the Greeks. It finds a place in Galen's system as diseases of passion, a concept current until the middle of the nineteenth century. The great French and German clinicians of the nineteenth century were all familiar with psychosomatic diseases. During the twentieth century the field was for a while monopolized by psychoanalysts. The psychosomatic specialist is essentially the doctor who listens to the patient.

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