Anglican

2017 ◽  
Author(s):  
Mary Tanner
Keyword(s):  
Nineteenth Century ◽  
Ecumenical Movement ◽  
Dominant Feature

This chapter traces the Anglican commitment to, and involvement in, the ecumenical movement from the mid-nineteenth century to the present, particularly as reflected in resolutions of successive Lambeth Conferences from 1867 to 2008. It highlights the classic statement of the Anglican ecumenical vision given by the 1920 Lambeth Conference, centred on the Lambeth Quadrilateral, and the Appeal to All Christian People that the Conference issued. It considers various ecumenical developments with Anglican participation in the 1940s and 1950s and records major doctrinal agreements reached in bilateral and multilateral dialogues particularly from the 1970s onwards, as well as new stages of closer communion entered into with a number of ecumenical partners at regional levels. Increasingly, a commitment to an ecumenism of action is becoming a dominant feature of today’s ecumenical movement, although doctrinal conversations continue to search for the agreement in faith that is required and sufficient for visible unity.

United and Uniting Churches

2017 ◽  
Author(s):  
James Haire
Keyword(s):  
Nineteenth Century ◽  
Significant Contribution ◽  
New Delhi ◽  
World Council Of Churches ◽  
Ecumenical Movement ◽  
The Third ◽  
The World ◽  
Different Types ◽  
World Council ◽  
History Of

United and uniting churches have made a very significant contribution to the ecumenical movement. In seeking to assess that contribution, the chapter first defines what these churches are, considers the different types of union that have been created, examines the characteristics of these churches, and looks at the theological rationale for them. It goes on to trace the history of their formation from the beginning of the nineteenth century, and particularly during the years leading up to and following the Third Assembly of the World Council of Churches at New Delhi in 1961, under the influence of Lesslie Newbigin. Giving a theological assessment, it emphasizes that the existence of these churches, despite difficulties, provides places where the final unity of Christ’s one body is most clearly foreshadowed. They will always present proleptic visions of that goal.

A Chapter in The History of The Ecumenical Quest: Schelling and Schleiermacher

1964 ◽  
Vol 33 (3) ◽  
pp. 322-337
Author(s):  
Klaus Penzel
Keyword(s):  
Nineteenth Century ◽  
Ecumenical Movement ◽  
History Of ◽  
The Church

It must appear somewhat strange that the ecumenical ideas which were developed by German Protestantism in the first half of the nineteenth century have never, to the best of my knowledge, been treated systematically and exhaustively, especially in view of the fact that these decades were unusually fruitful in producing various serious contributions to the discussion of the question of the unity and disunity of the Church.1 The brief remarks, for instance, in RouseNeill (eds.), A History of the Ecumenical Movement, 1517–1948, are quite inadequate.2 I have set myself the task in this paper merely to call attention to two of these nineteenth century German contributions to the ecumenical discussion, namely Schelling's and Schleiermacher's.

Scientific Realism and the Romantic Reaction Against Reason

2021 ◽  
pp. 130-144
Author(s):  
Steven L. Goldman
Keyword(s):  
Nineteenth Century ◽  
Scientific Realism ◽  
Modern Science ◽  
Human Experience ◽  
Ultimate Reality ◽  
Western Philosophy ◽  
Limited Role ◽  
Dominant Feature ◽  
Truth Claims

A so-called Romantic counterpoint to the proclamation of the hegemony of reason by Enlightenment thinkers blossomed in the nineteenth century in the form of philosophies that explicitly challenged the rationalist domination of Western philosophy and the truth claims of modern science. Thinkers such as Kierkegaard, Schopenhauer, Nietzsche, and Bergson formulated philosophies in which reason played only a limited role either in understanding human affairs or in apprehending reality. For Kierkegaard, reality transcended reason, while for Schopenhauer, human will was the ultimate reality. For Nietzsche, will was the dominant feature of humanity, which guaranteed that reason could not achieve a synoptic understanding of experience, let alone apprehend reality: reasoning could at best achieve partial perspectives on human experience. Bergson offered the most developed alternative to reason, especially modern science-based reasoning, to penetrate experience to reality.

Conclusion: ‘Look, let’s start all over again. What’s she like?’

2017 ◽  
Author(s):  
Felicity Chaplin
Keyword(s):  
Nineteenth Century ◽  
Apparent Contradiction ◽  
Dominant Feature ◽  
Definition Of

The conclusion offers the following provisional definition of la Parisienne: a type of which atypicality is the dominant feature; a type whose identity is continuously displaced or deferred, simultaneously reaching back to her earliest manifestations in the nineteenth century and forward to future manifestations which will both affirm and rework the iconography of the type. The further turn of the screw for the difficulty of defining la Parisienne as a type is that this difficulty is not in spite of her iconography but is in fact built into it. This apparent contradiction is accounted for within iconography itself as a methodology, the two aspects of which are stability and mutability. Since a type is only a type because of recognisable motifs, certain motifs must be established which have both universal, and particular or historical validity. One of the ways iconography may respond to its dual imperatives of stability and mutability is by constructing a cycle of films featuring a certain type, and the conclusion reveals that this book goes some way toward constructing what might be called a cycle of Parisienne films.

In the shadow of empire: Josef Schmidlin and Protestant–Catholic ecumenism before the Second World War

2018 ◽  
Vol 13 (2) ◽  
pp. 165-187 ◽  
Author(s):  
Albert Wu
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Second World War ◽  
World War ◽  
Ecumenical Movement ◽  
German Nation ◽  
Second World

AbstractThis article examines the life and ideas of Josef Schmidlin, the founder of Catholic ‘missionary science’ and the most influential German Catholic missionary theorist of the first half of the twentieth century. An admirer of the German Protestant missionary theologian Gustav Warneck, Schmidlin often appears in the historiography as a forerunner of the Protestant–Catholic ecumenical collaboration that emerged after the Second World War. Yet a close examination of his writing reveals a vigorous critic of Protestantism and the Protestant ecumenical movement. A sceptic of transnational missionary organizations, he remained a firm supporter of the German nation and imperial project. This article gestures towards both the continuities and the discontinuities between the early attempts at fostering confessional cooperation between Protestants and Catholics and the later iterations. It also examines how nineteenth-century entanglements between missions and empire shaped the ideas of Catholic missionary theory during the interwar years.

Between Nationhood and Nonconformity

2018 ◽  
Author(s):  
Valerie Wallace ◽  
Colin Kidd
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
Periodical Press ◽  
Scottish Literature ◽  
Church Of Scotland ◽  
Free Church ◽  
Dominant Feature ◽  
Small Measure ◽  
The Church

It tends to be assumed that the Anglo-Scottish relationship has defined modern Scottish literature. This chapter contends that religion rather than nationhood has been the dominant feature of Scottish literature within the Union, and that for most Scots, certainly from the mid-eighteenth-century Secessions, by way of the Disruption (1843), to the reunion of the Church of Scotland with the United Free Church in 1929, denominational allegiances within Scottish Protestantism, often within Presbyterianism itself, were the principal vehicles of identity. Scotland had a rich periodical press during the nineteenth century, but one splintered along denominational lines. Every denomination had its magazine, and Scottish reviewing, and literature more generally, bore marked denominational inflections. Moreover, the vivid characterization, claustrophobic Calvinism, and ingenious plotting of the Whig-Presbyterian novel have continued in no small measure—in works by Robin Jenkins and, more recently, James Robertson—to provide a narrative template for secularized, postmodern Scottish literature.

scholarly journals „Za czarnych skał krawędzie…”. Góry zawłaszczone przez dekadentyzm w wybranych dziewiętnastowiecznych impresjach literacko-muzycznych

2021 ◽  
Vol 15 ◽  
pp. 329-337
Author(s):  
Małgorzata Łoboz ◽  
Marian Ursel
Keyword(s):  
Nineteenth Century ◽  
Human Existence ◽  
Human Freedom ◽  
Dominant Feature ◽  
Psychological Maturity ◽  
Article Analyse

The article contains an analysis and interpretation of the significance of the mountains in artistic battles with decadent moods. The man that should be regarded as a precursor of such moods is Juliusz Słowacki. He is the author of the well-known poem W Szwajcarii (In Switzerland, 1839), from which comes the passage included in the title of the article: “Za czarnych skał krawędzie” (Behind the edges of black rocks), where the lyrical protagonist is heading — seeking self-annihilation — trying to find some relief in his suffering. This is the context in which Słowacki’s passage was interpreted by Mieczysław Karłowicz — a representative of the Young Poland generation in music, one of the best known Polish composers, a photographer and mountaineer, who died in the Tatras in an avalanche in 1909. In addition to Słowacki’s piece, the authors of the article analyse also other songs by Karłowicz (which are not highly valued by musicologists), composed to words by well-known nineteenth-century Polish poets, mainly Kazimierz Przerwa-Tetmajer, a leading Polish exponent of decadentism in poetry. Karłowicz represented a neo-romantic version of modernism in music, which is why his oeuvre contains romantic analogies (emotionalism, mysticism, individualism, expression of the form), and his undoubtedly introverted and individualistic personality isolated him from generational associations already during his studies in Berlin. Nevertheless, he did identify with the Young Poland generation through a desire to achieve depression and deprivation defeating nirvana, to overcome death through the belief in the liberating power of nature. The mood of these works is marked by recurring (typically decadent) pessimism — a dominant feature of Karłowicz’s music. The authors conclude by observing that in the views of Polish modernists the mountains were a symbol of eternity and power of nature, a symbol juxtaposed with the fragility of human existence, an oasis of silence, peace and solitude, and thus human freedom. The appropriation of the mountains was tantamount to believing that pessimistic moods made it possible to achieve considerable psychological maturity.

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