Religio und Pax: Lutherische Konfessionalisierung in Wort und Bild am Wittenberger Rathaus

2005 ◽  
Vol 96 (1) ◽  
pp. 81-108
Author(s):  
Margit Kern
Keyword(s):  
Catholic Church ◽  
City Council ◽  
The Other ◽  
Town Hall ◽  
Good Works ◽  
Lutheran Theology ◽  
The One ◽  
The City ◽  
The Catholic Church

ABSTRACTUp until now, researchers have strictly made connections between the program of images on the 1573 balcony of the Wittenberg town hall and the office of those who wield authority. And in fact this interpretation is documented by the German inscriptions on the front of the structure. However, another dimension of the program has not been taken into account: The Latin distichs pertaining to the figures of the virtues relate not to the city councilors and political transactions; rather, they characterize the role of virtue and good works in the life of the Protestant Christian in general. It is particularly emphasized that Christ and not good works effect redemption. In contrast to the goal of the German inscriptions, the Latin distichs provide no guide to carrying on daily business. Instead, they paraphrase the Lutheran doctrine of justification. With this pointed reference to Lutheran theology, the commissioners of the program distanced themselves, on the one hand, from the Catholic church; on the other, they rejected contested theological positions within Protestantism, such as the theses of Johann Georg Major. The coat of arms of the territorial ruler and the personifications, Peace and Religion, give evidence that the Wittenberg city council wished to display prominently its agreement with the strict Lutheran position of the prince, Albertine Elector August.

scholarly journals From the accidental to articulated smart city: The creation and work of ‘Smart Dublin’

2017 ◽  
Author(s):  
Claudio Coletta ◽  
Liam Heaphy ◽  
Rob Kitchin
Keyword(s):  
Economic Development ◽  
Smart City ◽  
Smart Cities ◽  
The Other ◽  
Extensive Literature ◽  
Common Framework ◽  
The Creation ◽  
The One ◽  
The City

While there is a relatively extensive literature concerning the nature of smart cities in general, the roles of corporate actors in their production, and the development and deployment of specific smart city technologies, to date there have been relatively few studies that have examined the situated practices as to how the smart city as a whole unfolds in specific places. In this paper, we chart the smart city ecosystem in Dublin, Ireland, and examine how the four city authorities have actively collaborated to progressively frame and mobilise an articulated vision of Dublin as a smart city. In particular, we focus on the work of ‘Smart Dublin’, a shared unit established to coordinate, manage and promote Dublin’s smart city initiatives. We argue that Smart Dublin has on the one hand sought to corral smart city initiatives within a common framework, and on the other has acted to boost the city-region’s smart city activities, especially with respect to economic development. Our analysis highlights the value of undertaking a holistic mapping of a smart city in formation, and the role of political and administrative geographies and specialist smart city units in shaping that formation.

scholarly journals The university, the city and the clown: A theological essay on solidarity, mutuality and prophecy

2015 ◽  
Vol 71 (3) ◽  
Author(s):  
Stephan De Beer
Keyword(s):  
Public University ◽  
The Other ◽  
The Public ◽  
The One ◽  
The University ◽  
The Relationship ◽  
The City ◽  
Liberation Theologian

This essay is informed by five different but interrelated conversations all focusing on the relationship between the city and the university. Suggesting the clown as metaphor, I explore the particular role of the activist scholar, and in particular the liberation theologian that is based at the public university, in his or her engagement with the city. Considering the shackles of the city of capital and its twin, the neoliberal university, on the one hand, and the city of vulnerability on the other, I then propose three clown-like postures of solidarity, mutuality and prophecy to resist the shackles of culture and to imagine and embody daring alternatives.

Urban Magic: Concluding Remarks

2012 ◽  
Author(s):  
Yannis M. Ioannides
Keyword(s):  
Social Networks ◽  
Social Interactions ◽  
Physical Space ◽  
Urban Infrastructure ◽  
The Other ◽  
Urban Networks ◽  
Social Fabric ◽  
The One ◽  
The City

This chapter considers the prospect of a deeper understanding of social interactions in urban settings as well as their significance for the functioning and future role of cities and regions. It introduces broader sets of tools for exploring the properties of urban networks, from the lowest microscale up to the highest levels of aggregation. Graph theory, for example, offers a promising means of elucidating the urban social fabric and the interactions that define it, and more specifically the link between urban infrastructure and aspatial social networks. The chapter also compares individuals and their social interactions to an archipelago, a metaphor that offers a picture of the magic of the city. It concludes by emphasizing the interdependence between the creation of cities over physical space, on the one hand, and the urban archipelago and its internal social and economic structures, which are man-made, on the other.

Aristippus of Cyrene

2020 ◽  
pp. 380-411
Author(s):  
Voula Tsouna
Keyword(s):  
Strong Evidence ◽  
Crucial Role ◽  
Ethical Conduct ◽  
The Other ◽  
Philosophical Inquiry ◽  
Ethical Implications ◽  
Relative Value ◽  
The One ◽  
The City

“Aristippus of Cyrene” re-evaluates the evidence concerning, on the one hand, Aristippus’ alleged hedonism and, on the other, his affiliation with Socrates and the Socratic circle. The central thesis of the chapter is this: even though some sources attribute to Aristippus the sort of ethical hedonism that we know to have been held by his grandson (Aristippus the Younger), there is strong evidence that in fact Aristippus of Cyrene was not an ethical hedonist but endorsed Socratic concerns and values. These latter include philosophical inquiry focused on ethics, the paramount importance of philosophy for education and the care of one’s soul, concern to develop the virtues and assess the relative value of external goods, the crucial role of reason and prudence in ethical conduct, the ethical implications of systematically pursuing pleasure and avoiding pain, and the rationalism that should determine one’s attitudes toward relatives, acquaintances, fellow-citizens, and the city itself.

scholarly journals “LIKE YOU, I WANT TO FEEL EXCITEMENT AND HOPE ABOUT OUR CITY”: ‘CHRISTCHURCH THE CITY’ IN CAMPAIGN MATERIAL OF THE 2013 CHRISTCHURCH CITY COUNCIL ELECTION

2014 ◽  
Vol 38 (1) ◽  
pp. 11-23 ◽  
Author(s):  
Sally Carlton
Keyword(s):  
Physical Environment ◽  
Local Politics ◽  
City Council ◽  
The Other ◽  
Other Hand ◽  
City Space ◽  
The One ◽  
The City ◽  
Post Disaster

The Christchurch City Council election of 2013 provides a compelling case study through which to consider the interaction between politics and city space. On the one hand, through the careful placement of campaign posters, politics encroached on the physical terrain of the city. On the other hand, candidates included in their campaign material multitudinous references to ‘Christchurch the city,’ demonstrating the extent to which the physical environment of the post-disaster city had become central to local politics.

The Catholic Church, “Politics,” and Violence: The Colombian Case

1977 ◽  
Vol 39 (2) ◽  
pp. 220-249 ◽  
Author(s):  
Daniel H. Levine ◽  
Alexander W. Wilde
Keyword(s):  
Human Rights ◽  
Latin American ◽  
Social Presence ◽  
Catholic Church ◽  
The Other ◽  
Public Controversy ◽  
The Poor ◽  
The One ◽  
The Church ◽  
The Catholic Church

The issue of politics and the Catholic Church in Latin America, relegated until recently to nineteenth-century historians, is very much alive today. On the one hand, the church as an institution is enmeshed in public controversy over human rights with repressive regimes from Paraguay to Panama, from Brazil to Chile. When it serves as a shelter for political and social dissent, it is accused by secular authorities of engaging in a “new clericalism.” On the other hand, it has been assailed by critics within for being wed to existing political powers. These radical clergy and lay people believe that the church's social presence is inevitably political, but want to change its alliances to benefit the poor and dispossessed. Furthermore, they believe that the existing order in given situations is aform of “institutionalized violence” against which the Christian response must be “counterviolence.” Such attacks from right and left occur, paradoxically, just at a time when the Latin American church has turned with unprecedented resolve to fundamental pastoral tasks. Politics has thus become a problem just as the hierarchy can claim, with considerable justification, to have eschewedthe practice of partisanship and the pursuit of power.

scholarly journals Lockdown e “Chiesa in uscita”. Un caso di studio in Italia: la fraternità “AGBP”

2021 ◽  
Vol 6 (13) ◽  
pp. 131-142
Author(s):  
Daniela Turco
Keyword(s):  
Catholic Church ◽  
Essential Role ◽  
Social Bonds ◽  
The Other ◽  
Focus Attention ◽  
Daily Lives ◽  
On Line ◽  
The Many ◽  
The One

The impetuosity of the Sars-Covid 2 infection has been remarkable, quickly upsetting the habits of individuals in every seat of the planet. We can observe, on the one hand, the individuals, lost and called to redefine every area of their daily lives. On the other, the institutions that, seizing this loss, have been called to play their essential role of creating and strengthening social bonds. The Catholic Church has promoted respect for the norms, without renouncing a “religious offer” which seems to have responded to an effective demand for accompaniment with a lot of possibility to chose on line liturgical celebrations, with a multiplicity of forms and possibilities of access. Among the various options possible, it was decided to focus attention on a specific case: the case of the fraternity “Amici di Gesù Buon Pastore” (AGBP), which has experienced a significant increase in its followers in the days of lockdown. In particular, we will ask ourselves what so many spiritual-followers have been looking for and if (and how) this interest, born during the quarantine period, can transform the new forms of religious belonging into a context where the historical religions seem to be unattractive if compared to the many alternatives of spirituality present on the “market”.

Foreign Policy and Peacekeeping Initiatives of the Vatican in the Second Half of the 1930s — Early 1940s in the Reflection of the Soviet Press

Istoriya ◽  
2021 ◽  
Vol 12 (11 (109)) ◽  
pp. 0
Author(s):  
Evgenia Tokareva
Keyword(s):  
Foreign Policy ◽  
Soviet Union ◽  
Catholic Church ◽  
The Other ◽  
Preliminary Conclusion ◽  
Italian Fascism ◽  
The Soviet Union ◽  
The Press ◽  
The One ◽  
The Catholic Church

In the extremely difficult international situation of the second half of the 1930s, relations between the USSR and the Vatican occupied a very insignificant place. This is partly why the sources that would cover this problem more prominently are very scarce. Under these conditions, the Soviet press becomes an important and still insufficiently appreciated source. With the general strict censorship of the press of this period, it allows us to identify various, but sometimes quite significant nuances of perception of the Vatican policy in the Soviet Union. The first event that influenced some reassessment of the image of the Vatican was the VII Congress of the Comintern, held in 1935, which put forward the tactics of a united front, which assumed, among other things, cooperation with confessional organizations of workers, and even with the petty-bourgeois strata of the population. In the light of this new tactic, a certain line is beginning to be drawn, albeit almost imperceptibly and even, perhaps, unwittingly, between the Vatican as a political force and the national structures of the Catholic Church. A more noticeable reassessment of the image of the Vatican took place in 1938, when the differences between Italian fascism, German Nazism, on the one hand, and the Vatican, on the other, on racial problems and on the issue of the persecution of the Catholic Church became obvious and could not fail to attract the attention of Soviet diplomats and, following them, the Soviet press. The subsequent election of Pope Pius XII to the papal throne in 1939 allows us to strengthen this line and enrich it with attention to the Vatican's peacemaking policy. But the conclusion of the Molotov — Ribbentrop pact once again returns the image of the Vatican to its supposedly political conjuncture, but this time in the interests of the other side, which has now become the main opponent of the USSR, i. e. England and France. And only the German attack on the USSR allows for a brief moment to see the possibility of forming a different image of the Vatican, an opponent of racism and fascism in all its manifestations. A careful reading of the press allows us to draw a preliminary conclusion about the absence of a clearly developed and formulated position of the governing bodies of the Soviet Union in relation to the Vatican, which varied, albeit slightly, depending on changes in the foreign policy interests of the Soviet state.

Transhumanism, Posthumanism, and the Catholic Church

2019 ◽  
Vol 24 (2) ◽  
pp. 369-396
Author(s):  
Alcibiades Malapi‑Nelson
Keyword(s):  
Higher Education ◽  
Human Dignity ◽  
Catholic Church ◽  
Emerging Technologies ◽  
The Other ◽  
Institutions Of Higher Education ◽  
Academic Institutions ◽  
The Future ◽  
The One ◽  
The Catholic Church

In this essay, I engage the foreseeable consequences for the future of humanity triggered by Emerging Technologies and their underpinning philosophy, transhumanism. The transhumanist stance is compared with the default view currently held in many academic institutions of higher education: posthumanism. It is maintained that the transhumanist view is less inimical to the fostering of human dignity than the posthuman one. After this is established, I suggest that the Catholic Church may find an ally in a transhumanist ethos in a two‑fold manner. On the one hand, by anchoring and promoting the defense of “the human” already present in transhumanism. On the other, rethinking the effectiveness of the delivery of sacraments in a humanity heavily altered by these technologies.

William King and the threats to the Church of Ireland during the reign of James II

1972 ◽  
Vol 18 (69) ◽  
pp. 22-28 ◽  
Author(s):  
Andrew Carpenter
Keyword(s):  
Catholic Church ◽  
The Other ◽  
Church Of Scotland ◽  
Other Hand ◽  
Church Of Ireland ◽  
The Future ◽  
The One ◽  
The Church ◽  
The Catholic Church

During the latter part of the reign of James II, the Church of Ireland was in a position of considerable delicacy. On the one hand, there was a real fear that the church would face annihilation at the hands of the ruling administration; if the threats of the catholic population had come to fruition, if the statutes passed by the Jacobite parliament of 1689 had been put into effect or if the Tyrconnell administration had remained in power any longer than it did, this fear would almost certainly have been realized. On the other hand, by the spring of 1689, Anglican churchmen could see that a Williamite victory might spell for them—as it did for the Church of Scotland—summary disestablishment. Most Irish Anglicans had already fled to England, thereby lending support to the Williamites; the northern presbyterians had actually taken up arms on the Williamite side. Only the remnant of the Church of Ireland left in Dublin seemed to be disloyal to the protestant king: and this remnant, to save its skin, had to continue outwardly loyal to its de jure and de facto monarch, James II. Whatever the outcome of the war which they all foresaw, the leaders of the remnant of the Church of Ireland can have held little hope for the future. A Jacobite victory would almost certainly mean the triumph of the catholic church and the despoiling of the Church of Ireland: a Williamite victory might well mean the triumph of the presbyterians and a partial disestablishment. In either case the Church of Ireland, dependent for its very existence on a firm establishment, would founder.

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