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In this 20th anniversary edition, Kolker continues and expands his inquiry into the phenomenon of cinematic representation of culture by updating and revising the chapters on Kubrick, Scorsese, Altman and Spielberg.
It seems odd that today, as the nations of Eastern Europe restore diplomatic ties to Israel, the Vatican still refuses to have normal relations with it. But, as Sergio Minerbi writes in this fascinating account, the Papacy has been consistently hostile to Zionism since before the First World War. Drawing on many unpublished documents from diplomatic archives, Minerbi brings to light the little-known role of the Vatican in relation both to the Great Powers and the Zionists in the early years of the twentieth century. Engaged in a complex balancing act involving the Ottoman rulers of Palestine, rival Christian churches (both Eastern Orthodox and Protestant), and the conflicting claims of Catholic countries with regard to the Protectorate over the Holy Places, the Vatican looked with dismay on the possibility of a Protestant British mandate--especially after the 1917 Balfour Declaration, which declared Whitehall's sympathy with Zionist aspirations. To the Vatican, a British mandate was disturbing, but a Jewish state was anathema. Vatican opposition to the formation of a Jewish homeland stemmed largely from traditional Christian anti-Semitism, which in modern times took the form of an equation of Zionism with Bolshevism, and ancient theological doctrines regarding Judaism. In 1904, the Zionist leader Theodor Herzl obtained an audience with Pope Pius X in the hope of persuading the pontiff to support the establishment of a Jewish homeland in Palestine. Herzl's hopes were dashed: the Pope's response to his requests was "Non possumus"--"We cannot." In 1917 Pius X's successor, Pope Benedict XV, received a later Zionist leader, Nahum Sokolow, with more courtesy, but displayed an equally sturdy refusal to support a Jewish state. The Zionists, who had pronounced themselves ready to respect the sanctity of the Holy Places, mistakenly believed that the Vatican would be satisfied with control over individual sites, rather than territory. The Vatican's bid for control over the territory encompassing the Holy Places ultimately failed. The international commission on the Holy Places it had hoped for was never formed, and it was not invited to attend the 1920 Sanremo conference, which decided the fate of Palestine. The Vatican, acting on the same fundamental policy, still refuses to establish diplomatic relations with the state of Israel. Intensively researched and trenchantly argued, The Vatican and Zionism sheds important new light on a critical but neglected episode in the history of Zionism and the Roman Catholic Church.
In honor of the German historian Hermann Wellenreuther, this volume explores the Atlantic world in all its many facets and extraordinary scope. Experts from different fields address economic problems as well as religious convictions, on the social differences and the everyday life experiences of the "ordinary people" as well as the aristocracy and the politics of princes. Taken together, the articles weave together German, English and American history and help us to understand the Atlantic societies on both sides of the ocean from the Middle Ages to the present. Claudia Schnurmann is professor at the Department of History at the University of Hamburg (Germany). Hartmut Lehmann is professor at the Max-Planck-Institute for History, Goettingen (Germany).
Western esotericism has now emerged as an academic study in its own right, combining spirituality with an empirical observation of the natural world while also relating the humanity to the universe through a harmonious celestial order. This introduction to the Western esoteric traditions offers a concise overview of their historical development. Nicholas Goodrick-Clarke explores these traditions, from their roots in Hermeticism, Neo-Platonism, and Gnosticism in the early Christian era up to their reverberations in today's scientific paradigms. While the study of Western esotericism is usually confined to the history of ideas, Goodrick-Clarke examines the phenomenon much more broadly. He demonstrates that, far from being a strictly intellectual movement, the spread of esotericism owes a great deal to geopolitics and globalization. In Hellenistic culture, for example, the empire of Alexander the Great, which stretched across Egypt and Western Asia to provinces in India, facilitated a mixing of Eastern and Western cultures. As the Greeks absorbed ideas from Egypt, Babylon, Assyria, and Persia, they gave rise to the first esoteric movements. From the late sixteenth to the eighteenth centuries, post-Reformation spirituality found expression in theosophy, Rosicrucianism and Freemasonry. Similarly, in the modern era, dissatisfaction with the hegemony of science in Western culture and a lack of faith in traditional Christianity led thinkers like Madame Blavatsky to look East for spiritual inspiration. Goodrick-Clarke further examines Modern esoteric thought in the light of new scientific and medical paradigms along with the analytical psychology of Carl Gustav Jung. This book traces the complete history of these movements and is the definitive account of Western esotericism.
This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.