scholarly journals Beleef die Christelike teologie soos met die vorige eeuwending weer ’n paradigmaverandering?

2002 ◽  
Vol 58 (1) ◽  
Author(s):  
I.J.J. Spangenberg
Keyword(s):  
Nineteenth Century ◽  
Catholic Church ◽  
Paradigm Shift ◽  
Roman Catholic ◽  
Christian Theology ◽  
Roman Catholic Church ◽  
The Bible ◽  
Biblical Scholarship ◽  
Protestant Denominations ◽  
Critical Methods

Is Christian theology experiencing a paradigm shift as was the case at the end of the nineteenth century?Biblical scholarship experienced a major paradigm shift at the end of the nineteenth century. This shift had an enormous impact on the way in which the Bible was read and studied by scholars during the twentieth century. During the early stages, it affected primarily Protestant denominations and their doctrine of Scripture. The Roman Catholic Church, however, could not escape its influence. In 1943, biblical scholars in this tradition received permission from Pope Pius XII to use historical-critical methods in their study of the Bible. The results of this shift are only now impinging on theology in the broad sense and there are signs that Christian theology is heading for a new shift which is going to be just as radical as the previous one.

scholarly journals ‘Artists Hidden from Human Gaze’: Visual Culture and Mysticism in the Nineteenth-Century Convent

2020 ◽  
Vol 35 (2) ◽  
pp. 190-220
Author(s):  
Kate Jordan
Keyword(s):  
Nineteenth Century ◽  
Material Culture ◽  
Women Religious ◽  
Catholic Church ◽  
Roman Catholic ◽  
Christian Theology ◽  
Roman Catholic Church ◽  
Catholic Theology ◽  
Devotional Practices ◽  
Institutional Church

This article offers a reading of nineteenth-century Roman Catholic theology through the sacred art produced by and for women religious. The practices and devotions that the article explores, however, are not those that drew from the institutional Church but rather from the legacies of mysticism, many of which were shaped in women’s religious communities. Scholars have proposed that mysticism was stripped of its intellectual legitimacy and relegated to the margins of theology by post-Enlightenment rationalism, thereby consigning female religious experience to the politically impotent private sphere. The article suggests, however, that, although the literature of women’s mysticism entered a period of decline from the end of the Counter-Reformation, an authoritative female tradition, expressed in visual and material culture, continued into the nineteenth century and beyond. The art that emerged from convents reflected the increasing visibility of women in the Roman Catholic Church and the burgeoning of folkloric devotional practices and iconography. This article considers two paintings as evidence that, by the nineteenth century, the aporias1 of Christian theology were consciously articulated by women religious though the art that they made: works which, in turn, shaped the creed and culture of the institutional Church. In so doing, the article contributes to the growing body of scholarship on the material culture of religion.

Newman's Early Roman Catholic Legacy, 1845-1854

2017 ◽  
Author(s):  
C. Michael Shea
Keyword(s):  
Nineteenth Century ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
John Henry Newman ◽  
Christian Doctrine ◽  
European Continent ◽  
The Past ◽  
Immaculate Conception ◽  
Over Time

For the past several decades, scholars have stressed that the genius of John Henry Newman remained underappreciated among his Roman Catholic contemporaries, and in order to find the true impact of his work, one must look to the century after his death. This book takes direct aim at that assumption. Examining a host of overlooked evidence from England and the European continent, Newman’s Early Legacy tracks letters, recorded conversations, and obscure and unpublished theological exchanges to show how Newman’s 1845 Essay on the Development of Christian Doctrine influenced a cadre of Catholic teachers, writers, and Church authorities in nineteenth-century Rome. The book explores how these individuals then employed Newman’s theory of development to argue for the definability of the new dogma of the Immaculate Conception of Mary during the years preceding the doctrine’s promulgation in 1854. Through numerous twists and turns, the narrative traces how the theory of development became a factor in determining the very language that the Roman Catholic Church would use in referring to doctrinal change over time. In this way, Newman’s Early Legacy uncovers a key dimension of Newman’s significance in modern religious history.

scholarly journals Fraud and incompetence: Accounting in the Papal States (1831–1859)

2021 ◽  
pp. 103237322110036
Author(s):  
Valerio Antonelli ◽  
Stefano Coronella ◽  
Carolyn Cordery ◽  
Roberto Verona
Keyword(s):  
Nineteenth Century ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Papal States

The Papal States was a longstanding nation ruled by the Pope, the Head of the Roman Catholic Church. Its accountants included priests and laymen who were employed as bureaucrats. Despite an expectation that the finances would be carefully managed, this research from the mid-nineteenth century shows that incompetence and fraud dogged the Papal States’ latter years, contributing to it losing most of its territory in the Second War of Italian Independence from 1859, and its final demise in 1870. This prosopography of three men who held high bureaucratic positions, analyses their approach to accounting in the Papal States. It shows that waste and deficient accounting arose from individuals undertaking fraud and from organisational (and individual) incompetence. In doing so, it elucidates how the Papal States could be a ‘vehicle for fraud’, and in particular, how it was used as a shield to enable both fraud and incompetence to go unpunished.

Two Autobiographical Narratives of Conversion: Robert Hugh Benson and Ronald Knox

1998 ◽  
Vol 24 (2) ◽  
pp. 237-253
Author(s):  
George Marshall
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Catholic Church ◽  
Church Of England ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Autobiographical Narratives ◽  
The Reformation ◽  
The Future ◽  
The Church

Ever since the Reformation, and increasingly since the example set by Newman, the Church of England has had to contend with the lure of Rome; in every generation there have been clergymen who converted to the Roman Catholic Church, a group either statistically insignificant or a momentous sign of the future, depending on one’s viewpoint. From the nineteenth century Newman and Manning stand out. From the first two decades of the twentieth century among the figures best remembered are Robert Hugh Benson (1871–1914) and Ronald Arbuthnot Knox (1888–1957). They are remembered, not because they were more saintly or more scholarly than others, but because they were both writers and therefore are responsible for their own memorials. What is more, they both followed Newman in publishing an account of the circumstances of their conversion. This is a genre which continues to hold interest. The two works demonstrate, among other things, the continuing influence of Newman’s writings about the identity of the Church.

The Roman Catholic Church and the Nineteenth-Century Irish Diaspora

1984 ◽  
Vol 35 (2) ◽  
pp. 188-207 ◽  
Author(s):  
Sheridan Gilley
Keyword(s):  
Nineteenth Century ◽  
Roman Empire ◽  
British Empire ◽  
Catholic Church ◽  
Roman Catholic ◽  
The United States ◽  
Roman Catholic Church ◽  
Ecclesiastical History ◽  
Protestant Churches ◽  
Irish Catholics

Quite the most remarkable achievement of nineteenth-century Ireland was the creation of an international Catholic Church throughout the Celtic diaspora in the British Empire and North America. A true Irish empire beyond the seas, it was often compared in Hibernian self-congratulation to the monastic missions of the Dark Ages and was served by an Irish clergy and a host of religious orders who fostered a distinctively ‘ethnic’ or Irish Catholic expatriate culture, while often showing the higher values of the Catholic spiritual life. It is remarkable that there is no scholarly modern study of this international community now in process of dissolution, for it has given an incalculable strength to twentieth-century Roman Catholicism. Something of its dimensions and importance can, however, be glimpsed from a growing body of historical writing about Irish Catholicism in England and Scotland, the United States and Australia, as well as in Ireland itself. The American Republic and the white settler areas of the British Empire were to Irish Catholics what the Roman Empire had been to Jews and Christians, the alien organisms by which a faith was carried to the far corners of the earth. As a matter of institutional and ecclesiastical history, the subject is one in which the new nations were divided into dioceses and parishes, and provided with churches, convents, colleges, seminaries and schools. This was, moreover, achieved by no easy process, but in spite of endemic conflict within Irish Catholic communities, who were also opposed by Roman Catholics of other national traditions, by the expanding Protestant Churches and by a hostile Protestant or secular state.

Pierre Leroux: A Democratic Religion for a New World

1975 ◽  
Vol 44 (1) ◽  
pp. 57-72 ◽  
Author(s):  
Jack Bakunin
Keyword(s):  
Nineteenth Century ◽  
Catholic Church ◽  
New World ◽  
World View ◽  
Roman Catholic ◽  
Industrial Society ◽  
Roman Catholic Church ◽  
Political Issues ◽  
New Era ◽  
Great Relevance

In the first part of the nineteenth century, Frenchmen had to adjust their world view to the ideological issues raised by the Revolution and to the economic problems that came with the development of industrial society. At issue was the extent to which traditional institutions could adjust to a rapidly changing world. At that time literate Frenchmen felt that they were living in an ideological crisis. Many asked themselves whether Christianity could survive and attempt to resolve the problems of the new world. Such a question had great relevance in an era during which the discussion of social and political issues was felt by most educated Europeans to have a religious foundation. Either the Roman Catholic Church would have to take renewed stock of itself and learn how to deal with the problems of the new era, or a new religion would have to be constructed to resolve the early nineteenth-century ideological crisis.

Roman Catholicism and the Prussian State in the Early 1850s

1991 ◽  
Vol 24 (2-3) ◽  
pp. 95-121
Author(s):  
Simon Hyde
Keyword(s):  
Nineteenth Century ◽  
Catholic Church ◽  
Recent Article ◽  
Church And State ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
German History ◽  
Mixed Marriage ◽  
Roman Catholicism ◽  
The Relationship

The relationship between the Roman Catholic church and the state in nineteenth-century German history appears to have been plagued by discord and mistrust. From the secularization of church lands and the dissolution of sovereign ecclesiastical territories at the beginning of the century to the Kulturkampf of the 1870s, church and state found themselves repeatedly at loggerheads. One thinks of the negotiations between Prussia and Rome on a concordat after 1815, the Cologne mixed marriage controversy of 1837, the Frankfurt Parliament's debates on Article III of the Reich Constitution in 1848, and the hostility aroused by the Raumer decrees of 1852. In a recent article on the Catholic church in Westphalia during the 1850s and his book on popular Catholicism in nineteenth-century Germany, Jonathan Sperber has challenged the validity of this picture of conflict between church and state.

‘By the Imprudence of His Ancestors’: Commemorating Jacobitism and Mary Queen of Scots

2014 ◽  
Author(s):  
James J. Coleman
Keyword(s):  
Nineteenth Century ◽  
Catholic Church ◽  
Roman Catholic ◽  
Religious Liberty ◽  
Roman Catholic Church ◽  
Glorious Revolution ◽  
Collective Memories ◽  
Presbyterian Church ◽  
Edward Ii ◽  
The Glorious Revolution

The Scottish national past was the story of the struggle for civil and religious liberty, reaching its glorious outcome at the Revolution of 1688. With their prologue in the proto-Presbyterian Culdees, collective memories of Scottish nationality ran from Wallace and Bruce, through Knox, to the Covenanters. At each stage in this memory, the heroes of Scotland’s past had overcome the threat posed by their antithesis, whether Edward I or Edward II, the Roman Catholic church, or the later Stuart kings. Both explicitly and implicitly, the narrative of civil and religious liberty framed the commemoration of the Scottish past in the nineteenth century, generating a collective sense of what it meant to be Scottish, explaining or justifying present attitudes and national mores. In a sense, the Glorious Revolution marked the end of Presbyterian history, the closure of a centuries-long struggle to achieve full and coherent Scottish nationality with a free nation and a secure Presbyterian church. It was for this reason that union was made possible. The Scots had proved their point, won their battle, and could give up their statehood, confident that Scottish nationality could never be undone.

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