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The first study of lay people and parish clergy in the nineteenth-century Church of England.
Examines the ways in which religion was constructed as a category and region of experience in nineteenth-century literature and culture.
In the 1880s, socio-economic and technological changes in the United States contributed to the rejection of Christian architectural traditions and the development of the radically new auditorium church. Jeanne Kilde links this shift in evangelical Protestant architecture to changes in worship style and religious mission.
This title was first published in 2001. 'An age of faith or an age of doubt?'- the question has dominated study of Christianity in the Victorian era. Reinventing Christianity offers a fresh analysis of the vitality and variety of Christianity in Britain and America in the Victorian era. Part One presents an overview of some of the main varieties of Christianity in the west ranging from the conservative - Protestant evangelicalism and 'fortress' Catholicism - to the radical - Theosophy, Swedenborgianism and Transcendentalism; Part Two reviews negotiations between Christianity and the wider culture. The conclusion reflects on general trends in the period, showing how many of these prefigured later developments in religion. This book highlights the creativity and diversity of 19th century Christianity, showing how developments normally associated with the late 20th century - such as the reassertion of tradition and the rise of feminist theology and alternative spirituality - were already in train a century before.
Focusing on an area roughly equivalent to the contemporary state of North Rhine-Westphalia, this description of popular religious life between 1830 and 1880 revises established postitions of German historiography. It depicts thee increasing laicization of the first half of the nineteenth century, with its mediocre church attendance and secularized morality, and goes on to show how the two decdes after 1850 reversed the trend toward secularization. During the latter period, renewal of the people's loyalty to the church encouraged a developing political Catholicism. The author demonstrates that urbanization and industrialization may well have strengthened popular piety, rather than weakening it. He considers a variety of political implications of popular religious life, from the revolution of 1848/49 to the Kulturkampf of the 1870s, and see political Catholicism in Germany as asrising not exclusively from church-state confrontations but from the interaction of new religious practices with a changing socioeconomic environment and a counter-revolutionary ideology. Jonathan Sperber is Assistant Professor of History at the University of Missouri--Columbia. Originally published in 1984. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
Through their teaching of early Christian history and theology, Elizabeth A. Clark contends, Princeton Theological Seminary, Harvard Divinity School, Yale Divinity School, and Union Theological Seminary functioned as America's closest equivalents to graduate schools in the humanities during the nineteenth century. These four Protestant institutions, founded to train clergy, later became the cradles for the nonsectarian study of religion at secular colleges and universities. Clark, one of the world's most eminent scholars of early Christianity, explores this development in Founding the Fathers: Early Church History and Protestant Professors in Nineteenth-Century America. Based on voluminous archival materials, the book charts how American theologians traveled to Europe to study in Germany and confronted intellectual currents that were invigorating but potentially threatening to their faith. The Union and Yale professors in particular struggled to tame German biblical and philosophical criticism to fit American evangelical convictions. German models that encouraged a positive view of early and medieval Christianity collided with Protestant assumptions that the church had declined grievously between the Apostolic and Reformation eras. Trying to reconcile these views, the Americans came to offer some counterbalance to traditional Protestant hostility both to contemporary Roman Catholicism and to those historical periods that had been perceived as Catholic, especially the patristic era.
The subject of religious liberty in the nineteenth century has been defined by a liberal narrative that has prevailed since Mill and Macaulay to Trevelyan and Commager, to name only a few philosophers and historians who wrote in English. Underlying this narrative is a noble dream--liberty for every person, guaranteed by democratic states that promote social progress though not interfering with those broadly defined areas of life, including religion, that are properly the preserve of free individuals. At the end of the twentieth century, however, it becomes clear that religious liberty requires a more comprehensive, subtle, and complex definition than the liberal tradition affords, one that confronts such questions as gender, ethnicity, and the distinction between individual and corporate liberty. None of the authors in this volume finds the familiar liberal narrative an adequate interpretive context for understanding his particular subject. Some address the liberal tradition directly and propose modified versions; others approach it implicitly. All revise it, and all revise in ways that echo across the chapters. The topics covered are religious liberty in early America (Nathan O. Hatch), science and religious freedom (Frank M. Turner), the conflicting ideas of religious freedom in early Victorian England (J. P. Ellens), the arguments over theological innovation in the England of the 1860’s (R. K. Webb), European Jews and the limits of religious freedom (David C. Itzkowitz), restrictions and controls on the practice of religion in Bismarck’s Germany (Ronald J. Ross), the Catholic Church in nineteenth-century Europe (Raymond Grew), religious liberty in France, 1787-1908 (C. T. McIntyre), clericalism and anticlericalism in Chile, 1820-1920 (Simon Collier), and religion and imperialism in nineteenth-century Britain (Jeffrey Cox).
This book explores the culture, politics, and ideas of the nineteenth-century German secularist movements of Free Religion, Freethought, Ethical Culture, and Monism. In it, Todd H. Weir argues that although secularists challenged church establishment and conservative orthodoxy, they were subjected to the forces of religious competition.
21 essays present a scholarly look at the intricacies and past and current debates that frame the American system of church and state, within 5 main areas: history, politics, sociology theology/philosophy and law.
Nation-building processes in the Orthodox commonwealth brought together political institutions and religious communities in their shared aims of achieving national sovereignty. Chronicling how the churches of Greece, Romania, Bulgaria, and Serbia acquired independence from the Patriarchate of Constantinople in the wake of the Ottoman Empire’s decline, Orthodox Christianity and Nationalism in Nineteenth-Century Southeastern Europe examines the role of Orthodox churches in the construction of national identities. Drawing on archival material available after the fall of communism in southeastern Europe and Russia, as well as material published in Greek, Serbian, Bulgarian, Romanian, and Russian, Orthodox Christianity and Nationalism in Nineteenth-Century Southeastern Europe analyzes the challenges posed by nationalism to the Ecumenical Patriarchate and the ways in which Orthodox churches engaged in the nationalist ideology.