The two Kingdoms and the State Church According to Johannes Brenz and an Anonymous Colleague

1970 ◽  
Vol 61 (jg) ◽  
pp. 35-50
Author(s):  
James M. Estes
Keyword(s):  
The State ◽  
Two Kingdoms

Resistance to the State and the Mistreatment of Jews

2018 ◽  
Author(s):  
Michael P. DeJonge
Keyword(s):  
Direct Relationship ◽  
Church And State ◽  
The State ◽  
Jewish Question ◽  
Church Community ◽  
Nazi Regime ◽  
Two Kingdoms ◽  
The Relationship ◽  
The Church ◽  
As If

This chapter relates Bonhoeffer’s resistance to the state to the issue of his concern for the persecution of Jews under the Nazi regime. Although it has been common to see a direct relationship between these two—as if Bonhoeffer resisted the state above all because of its mistreatment of Jews—this chapter argues that the relationship is better understood as mediated by other theological concerns, namely, the two kingdoms and the doctrine of justification. This chapter advances that argument in connection with “The Church and the Jewish Question,” the first part of which is governed by the proper roles of church and state under the two kingdoms, the second part of which is governed by the concern for the message of justification that defines the church community.

scholarly journals Ḥimyar, kingdom of

2017 ◽  
Author(s):  
Yosef Yuval Tobi
Keyword(s):  
Red Sea ◽  
Arabian Peninsula ◽  
The State ◽  
South Arabia ◽  
Western Shore ◽  
Two Kingdoms ◽  
Short Time ◽  
The City

The beginning of the Ḥimyari kingdom is reckoned at 110 bce, when the tribe of Ḥimyar split off from the Qatabān kingdom in the western Ḥaḍramawt, located in the southern Arabian Peninsula, and established its own capital in Ẓafār, located in southeast of our time Yarim. Starting in the 1st century ce, there were incessant conflicts between the kingdom of Ḥimyar and the kingdom of Sheba, whose seat of government was Ma’rib, until the year 175, when the Ḥimyarites completely conquered the kingdom of Sheba. They had taken over Qatabān some hundred years earlier. The religion of the kingdom, as in all other kingdoms in South Arabia at the time, was polytheist, but during the 4th century, the effects of monotheism began to take hold. No later than 384, King Malkīkarib Yuha’min (r. 375–400) had adopted Judaism as the state religion. The kingdom of Ḥimyar remained in a state of constant war with the Christian kingdom of Axūm in Ethiopia, on the western shore of the Red Sea, while the Ethiopians succeeded in even occupying militarily the city of Ẓafār for a short time. The tension between the two kingdoms reached its peak during the time of As’ar Yath’ar’s reign (more commonly known as Yūsuf Dhū Nuwās) (517–525), who acted ruthlessly against the Christians in his kingdom, especially those in Najrān. Because of this action, the army of Axūm invaded Yemen in 525 at the request of the Christian Byzantine emperor, bringing an end to the Jewish kingdom of Ḥimyar. In 531, Abraha the Ethiopian took over the reins of government in Yemen and expanded his kingdom’s realm of influence further north towards the central part of the Arabian Peninsula. A short time following his death, Persia wrestled control of the kingdom, with the assistance of Sayf Dhū Yazan, who, according to tradition, was one of the descendants of Joseph Dhū Nuwās. In 629, Yemen fell entirely to the armies of Islam.

Aspects of Muḥammadanism in the Eastern Sudan

1937 ◽  
Vol 69 (4) ◽  
pp. 657-677
Author(s):  
S. Hillelson
Keyword(s):  
Sixteenth Century ◽  
Middle Ages ◽  
Tenth Century ◽  
The State ◽  
The Other ◽  
Sixth Century ◽  
The South ◽  
The North ◽  
Two Kingdoms ◽  
Eastern Sudan

The country with which we are concerned—Nubia, Sennār, and Kordofān—is a comparatively recent conquest of Islam, and it does not properly emerge into the light of history before the sixteenth century. Of its state during the Middle Ages we are very imperfectly informed. Nubia had adopted Coptic Christianity in the sixth century, and there were two kingdoms, Maqarra in the north, with its capital at Dongola, and Aiwa in the south, with its capital at Soba near the modern Khartoum. The Arabs twice overran northern Nubia within a decade or two of the Muslim conquest of Egypt, and in their second expedition they sacked Dongola and destroyed its church; but there was no attempt at annexation, and for some five or six centuries the relations between Muslims and Nubians were based on a treaty concluded in 651–2, which precluded either party from settling in the territory of the other; it also imposed on the Nubians an annual payment of 300 or 360 slaves in exchange for gifts of cloth and grain. The treaty was but indifferently observed, and from time to time there were raids and counter-raids, but Nubia preserved its independence and its isolation from the worlds both of Islam and Christendom. Intercourse with the Muslim lands was not entirely lacking, and in the tenth century two Arabic authors composed accounts of the state of Nubia: I refer to the famous al-Mas'ūdī and to a certain Ibn Salīm or Ibn Sulaym of Aswān, extracts from whose work are preserved in Maqrīzī's Topography of Egypt.

Cura Religionis or Two Kingdoms: The Late Luther on Religion and the State in the Lectures on Genesis

2004 ◽  
Vol 73 (1) ◽  
pp. 41-62 ◽  
Author(s):  
David M. Whitford
Keyword(s):  
The State ◽  
The Other ◽  
The Political ◽  
Other Hand ◽  
Long Line ◽  
Major Shortcoming ◽  
The One ◽  
Two Kingdoms ◽  
Civil Order ◽  
Opening Up

In 1996, Bernhard Lohse wondered if the Luther presented by some would recognize the Luther described by others. Trying to recognize the “political” Luther would be especially difficult. On the one hand, Thomas Müntzer was but the first in a long line of polemicists, journalists, politicians, and scholars who have accused Luther of releasing the sword of secular authority from all control and thereby opening up centuries of authoritarian subjugation. On the other hand, Peter Frarin argued in 1566 that Protestantism equaled sedition, rebellion, and the subversion of civil order. In the criticism of Luther for being either too conservative or too liberal, one thing remained fairly constant: the source of Luther's major shortcoming—his theology of the Two Kingdoms.

scholarly journals William King, Sir William Petty, and Post-War Ireland (1690–92): Sir Robert Southwell and the Printing of Political Discourse

The Library ◽  
2019 ◽  
Vol 20 (4) ◽  
pp. 475-500 ◽  
Author(s):  
Peter Hinds
Keyword(s):  
Political Discourse ◽  
Book History ◽  
Political History ◽  
The State ◽  
The Political ◽  
Personal Influence ◽  
Leading Role ◽  
Post War ◽  
Two Kingdoms ◽  
The Relationship

Abstract This article analyses the production of printed political discourse between post-war Ireland and England, in particular Sir Robert Southwell’s leading role in bringing to publication William King’s The State of the Protestants and Sir William Petty’s The Political Anatomy of Ireland in 1691. The questions these two books raised for the settlement of Ireland and for the relationship between the two kingdoms of Ireland and England have become very important for Anglo-Irish political history yet their publication circumstances in 1691 have not been considered. The article argues that studying these circumstances, applying the methods of book history, and analysing carefully reception contexts reveals the ways that senior government figures used print for political and personal influence, demonstrates the growing role and sophistication of printed discourse in Anglo-Irish politics, and uncovers how networks of trusted friends and allies operating between kingdoms could be crucial for the production and favourable reception of political argument in print.

scholarly journals Calvyn oor die koninkryk van God en die staat

1992 ◽  
Vol 48 (3/4) ◽  
Author(s):  
A. Le R. Du Plooy
Keyword(s):  
Kingdom Of God ◽  
The State ◽  
The Political ◽  
Civil Justice ◽  
Two Kingdoms ◽  
The Relationship

Calvin on the kingdom of God and the state This article focuses on the relationship between the kingdom of God and the state. An attempt is made to put into perspective Calvin’s distinction between the spiritual dominion (regnum spirituale) and the political dominion (regnum politicum). According to Calvin these two kingdoms should be distinguished and understood in the light of the kingdom of God. It is argued that the political dominion should seek to serve the kingdom of God in its own sphere. Secular governments should therefore establish and preserve civil justice and order so that God can be glorified.

Practical Picture Processing

1974 ◽  
Vol 32 ◽  
pp. 338-339
Author(s):  
T. A. Welton
Keyword(s):  
Radiation Damage ◽  
Coherence Length ◽  
Spatial Information ◽  
State Of The Art ◽  
Coherent Radiation ◽  
The State ◽  
Energy Spread ◽  
Electron Micrograph ◽  
Picture Processing ◽  
Molecular Skeleton

Various authors have emphasized the spatial information resident in an electron micrograph taken with adequately coherent radiation. In view of the completion of at least one such instrument, this opportunity is taken to summarize the state of the art of processing such micrographs. We use the usual symbols for the aberration coefficients, and supplement these with £ and 6 for the transverse coherence length and the fractional energy spread respectively. He also assume a weak, biologically interesting sample, with principal interest lying in the molecular skeleton remaining after obvious hydrogen loss and other radiation damage has occurred.

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