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The Reformation was essentially a religious renewal of Christianity in Europe. As such, it has contributed decisively, along with the Renaissance and humanism, to the formation of a secular modernity. What exactly was this contribution and how is it to be assessed? Have Reformation movements destroyed the traditional unity of the church and the state, of society and culture, and in so doing instigated the marginalisation of Christianity in Europe? Or have they brought central impulses of Christianity to the fore, without which Western modernity could not developed, and which also characterise a society that understands itself as secular in a plural late modern era? The present volume attempts to shed light on these controversial questions. Criticisms levelled at reformed traditions by the secular modernism standpoint as well as those aimed at European modernity and late-modernity from the camp of reformed thinking are also given a voice.

E-books --- Religion / History --- Religion --- Religion, Primitive --- Atheism --- Irreligion --- Religions --- Theology --- Protestantismus --- Neuzeit --- katholische Kirche --- Kirchengeschichte --- Systematische Theologie --- Kirchenrecht, Kirchenordnung --- Praktische Theologie

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This study takes as its point of departure the diet in the summer of the year 1579 in Vienna. Leonhard von Harrach, Privy Councellor of Emperor Rudolf II, negotiated with leaders of the oppositional protestant nobility, who wanted to push through freedom of religious confession in the landesherrlichen cities and market towns in Lower Austria. Analysis of Harrachs's connections to opposition, his scope of action as a member of the government, councellor and mentor of the young, Spanish-catholic oriented Kaiser, professional court politician, nobleman, leader of an Austrian power elite, head of the 'House of Harrach' and a Catholic interested in reaching reconciliation with the protestants, can show the special structures of this conflict. The historiographic basis had largely to be assembled from scratch since, e.g., in recorded histories and chronics very little mention is made of an Austrian power elite within the Habsburg monarchy of the 16th century, which consisted of land-owning noblemen. The existence of this power elite has considerable consequences in gaining a proper understanding of the 'dualism' of Ständestaat as a complex dualistic system of political cooperation in the Habsburg monarchy. This power elite of functionaries from the lower nobility had a strong position in court and administration and also in estates in the Eastern hereditary lands of the Habsburgs. Noble families such as the Roggendorf, Jörger, Hoffmann, Windischgrätz or Khevenhüller, all in the same social network as Harrach, were among the most prominent families to profit from the more central organization of the state and at the same time they produced the most important leaders of the protestant opposition in Vienna and Graz. Although the conflict culture of the dualistic system wasn't strong enough against confessional polarization, the cooperation of the Habsburg dynasty with the court-oriented nobility from the provinces of the hereditary lands proved to be such a successful model of governmental organization that in the Austrian-Bohemian 'Dyarchy' it was continued on a larger scale. Skills of power elite made it possible to Harrach and his friend and relative Jörger, leader of the opposition, to employ a form of crisis management to moderate the oppositions after 1580. But the polarization of religious confessions had destroyed the Irenic of Harrach. His initiation into the Spanish-catholic Habsburg Order of the Golden Fleece gave the decisive impulse, to take on, along with the Archduke Ernst, the overall direction of moderate, but compulsory re-Catholization of the Lower-Austrian cities and market towns, organized by Melchior Khlesl, official of the Bishopric Passau in Vienna.

Nobility --- Harrach, Leonhard von, --- Rudolf --- Austria --- Politics and government --- Leonhard von Harrach (1514 - 1590) --- Aristocratic Power Elite --- Noble Estates --- Court and Country --- catholic confessionalization --- Geheimrat --- Habsburg --- Protestantismus --- Römisch-katholische Kirche --- Rudolf II. (HRR) --- Wien

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Catholic Church. --- Church of Rome --- Roman Catholic Church --- Katholische Kirche --- Katolyt︠s︡ʹka t︠s︡erkva --- Römisch-Katholische Kirche --- Römische Kirche --- Ecclesia Catholica --- Eglise catholique --- Eglise catholique-romaine --- Katolicheskai︠a︡ t︠s︡erkovʹ --- Chiesa cattolica --- Iglesia Católica --- Kościół Katolicki --- Katolicki Kościół --- Kościół Rzymskokatolicki --- Nihon Katorikku Kyōkai --- Katholikē Ekklēsia --- Gereja Katolik --- Kenesiyah ha-Ḳatolit --- Kanisa Katoliki --- כנסיה הקתולית --- כנסייה הקתולית --- 가톨릭교 --- 천주교

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"Four hundred years since its publication, Miguel de Cervantes's Don Quixote continues to inspire and to challenge its readers. The universal and timeless appeal of the novel, however, has distanced its hero from its author and its author from his own life and the time in which he lived. The discussion of the novel's Catholic identity, therefore, is based on a reading that returns Cervantes's hero to Cervantes's text and Cervantes to the events that most shaped his life. The authors and texts McGrath cites, as well as his arguments and interpretations, are mediated by his religious sensibility. Consequently, he proposes that his study represents one way of interpreting Don Quixote and acts as a complement to other approaches. It is McGrath's assertion that the religiosity and spirituality of Cervantes's masterpiece illustrate that Don Quixote is inseparable from the teachings of Catholic orthodoxy. Furthermore, he argues that Cervantes's spirituality is as diverse as early modern Catholicism. McGrath does not believe that the novel is primarily a religious or even a serious text, and he considers his arguments through the lens of Cervantine irony, satire, and multiperspectivism. As a Roman Catholic who is a Hispanist, McGrath proposes to reclaim Cervantes's Catholicity from the interpretive tradition that ascribes a predominantly Erasmian reading of the novel. When the totality of biographical and sociohistorical events and influences that shaped Cervantes's religiosity are considered, the result is a new appreciation of the novel's moral didactic and spiritual orientation"--

Cervantes Saavedra, Miguel de, --- Catholic Church --- In literature. --- Church of Rome --- Roman Catholic Church --- Katholische Kirche --- Katolyt︠s︡ʹka t︠s︡erkva --- Römisch-Katholische Kirche --- Römische Kirche --- Ecclesia Catholica --- Eglise catholique --- Eglise catholique-romaine --- Katolicheskai︠a︡ t︠s︡erkovʹ --- Chiesa cattolica --- Iglesia Católica --- Kościół Katolicki --- Katolicki Kościół --- Kościół Rzymskokatolicki --- Nihon Katorikku Kyōkai --- Katholikē Ekklēsia --- Gereja Katolik --- Kenesiyah ha-Ḳatolit --- Kanisa Katoliki --- כנסיה הקתולית --- כנסייה הקתולית --- 가톨릭교 --- 천주교 --- Spirituality in literature.

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Un siècle sépare le premier Concile de Vatican (1869) du second (1962-1965). Période de renouvellement paradigmatique pour l’Église catholique, ce siècle fut aussi celui d’une reformulation des relations judéochrétiennes. Il faut voir plus qu’une coïncidence dans la synchronie de ces deux phénomènes. L’entrée dans la modernité a modifié les conditions propres à l’existence juive et chrétienne, conduisant à terme à de profondes modifications dans la relation tissée entre Juifs et chrétiens. Défi indépendamment lancé à l’Église catholique et aux Juifs, la modernité se trouve en effet au cœur des nouvelles dynamiques relationnelles que tissent chrétiens et Juifs après la révolution française et l’ouverture des ghettos européens. La modernité est un retour de l’homme vers lui-même, à l’origine d’un mouvement général de prise de conscience de soi. Attentif au fait que la rénovation du discours catholique sur le Juif s’est produite dans les cadres donnés par la modernité, nous soutenons l’argument suivant : ce sont les tumultes de la modernité qui ont engendré une nouvelle compréhension des relations entre catholiques et Juifs. Seules les conditions modernes d’existence ont finalement été capables de briser la logique circulaire et auto-référente de la tradition antijuive de l’Église. En quête d’éléments endogènes et exogènes pouvant donner sens aux tensions et aux transformations du discours catholique sur le Juif, nous nous proposons de saisir la trajectoire suivie par le philosémitisme paulinien dans la modernité.

Judaism --- Relations --- Catholic Church --- Doctrines --- History --- 261.1 --- De Kerk en het Jodendom --- 261.1 De Kerk en het Jodendom --- Jews --- Religions --- Semites --- Relations&delete& --- Religion --- Judaism. --- Church of Rome --- Roman Catholic Church --- Katholische Kirche --- Katolyt︠s︡ʹka t︠s︡erkva --- Römisch-Katholische Kirche --- Römische Kirche --- Ecclesia Catholica --- Eglise catholique --- Eglise catholique-romaine --- Katolicheskai︠a︡ t︠s︡erkovʹ --- Chiesa cattolica --- Iglesia Católica --- Kościół Katolicki --- Katolicki Kościół --- Kościół Rzymskokatolicki --- Nihon Katorikku Kyōkai --- Katholikē Ekklēsia --- Gereja Katolik --- Kenesiyah ha-Ḳatolit --- Kanisa Katoliki --- כנסיה הקתולית --- כנסייה הקתולית --- 가톨릭교 --- 천주교 --- Judaism - Relations - Catholic Church --- Catholic Church. --- judaïsme --- philosémitisme --- christianisme --- religion