scholarly journals NEW ROME, AS AN IDEAL HIERATOPY, IN THE GALICIAN SACRED ARCHITECTURE OF THE INDEPENDENCE AGE

2020 ◽  
Vol 2 (2) ◽  
pp. 204-211
Author(s):  
Frankiv R. ◽  
◽  
Khadzhynov V. ◽  
Keyword(s):  
Nineteenth Century ◽  
National Identity ◽  
Roman Catholic ◽  
Eastern Orthodox ◽  
Sacred Architecture ◽  
The World ◽  
Eastern Traditions

The aim of the article is to reveal the tendency to use images of the Constantinople capital's architecture in the projects of sacred buildings in Galicia at the beginning of the XXI century. Under the hieratopy of New Rome means the special status of Constantinople - the sacred center of the World Christian (Roman) State. After the fall of Constantinople, the image of New Rome became available for reproduction in previously remote corners of the Byzantine world, including in the construction of the identities of certain modern nations formed in the nineteenth century. It is underlined that the hieratopy of New Rome became an important part of Ukrainian identity searching within the sacred architecture of Galicia. It is determined that in varying degrees, it was characteristic of the search for a national manifestation both in the period of the turn of the XIX - XX centuries, and of the Independence period in the turn of the XX - XXI centuries. It is determined that for this last period, an important factor was the significant improvement of relations between the Western (Latin) and Eastern (Orthodox) churches, the rehabilitation of Eastern traditions in Roman Catholic discourse. Also the article shows examples of a number of buildings, which testify to different variants of architecture work of sacred buildings in Galicia (West Ukraine) with images of hieratopia of New Rome. Furthermore is given a ways in which it fits into the existing stereotypes of architectural manifestation of Ukrainian national identity and symbolism, as well as manifestations of Ukrainian national identity.

scholarly journals Eastern Orthodox Church and modern religious processes in the world

2012 ◽  
Vol 64 (4) ◽  
pp. 425-441
Author(s):  
Miroljub Jevtic
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Religious Practice ◽  
Eastern Orthodox ◽  
Roman Catholic Church ◽  
Orthodox Church ◽  
Orthodox Christianity ◽  
The World ◽  
Collapse Of Communism ◽  
Society Today

The majority of the Christian world today is affected by weakening adherence to principles of religious practice. The reverse is the case in the countries of predominantly Orthodox tradition. After the collapse of communism, all types of human freedom were revived, including the religious one. The consequence is the revival of the Orthodox Christianity. It is reflected in the influence of the Orthodox Church on the society. Today, the most respected institutions in Russia and Serbia are the Russian and Serbian Orthodox Church, respectively. Considering the decline of the Western Christianity, the revival of the Orthodox Church has raised hopes that the Western Christianity can be revived, too. Important Christian denominations, therefore, show great interest in including the Orthodox Church in the general Christian project. It is particularly evident in the Roman Catholic Church foreign policy. The Roman Catholic Church is attempting to restore relations with Orthodox churches. In this sense, the most important churches are the Russian and the Serbian Church. But, establishing relations with these two is for Vatican both a great challenge and a project of great significance.

scholarly journals Reformed Protestantism and the Origins of Modern Environmentalism

2018 ◽  
Vol 83 (1) ◽  
pp. 19-33 ◽  
Author(s):  
Michael S. Northcott
Keyword(s):  
National Parks ◽  
Rare Species ◽  
Roman Catholic ◽  
Eastern Orthodox ◽  
Public Mind ◽  
The Public ◽  
Religious Background ◽  
The World ◽  
Ecological Conservation ◽  
Environmental Campaigns

The question I investigate in this essay is why it was individuals and regions with a Reformed Protestant religious background—rather than, say, Roman Catholic, Eastern Orthodox, Buddhist, or Taoist—which pioneered environmental campaigns and efforts to set aside national parks and rare species for conservation. Subsidiary questions discussed are two: (1) What might be the roots of an affinity between Protestantism and an ecological orientation to the world? (2) If there was this affinity in the nineteenth-century origins of ecological conservation, why is it not more widely acknowledged in contemporary scholarship and in the public mind?

Occasions and Nations in Brahms's Fest- und Gedenkspruche

2006 ◽  
Vol 29 (3) ◽  
pp. 261-288 ◽  
Author(s):  
Ryan Minor
Keyword(s):  
Nineteenth Century ◽  
National Identity ◽  
National Culture ◽  
Political Identity ◽  
Late Nineteenth Century ◽  
Historical Continuity ◽  
The World ◽  
German Nation ◽  
Late Nineteenth ◽  
Fathers And Sons

Brahms's Fest- und Gedenkspruche have long been discussed and sometimes dismissed as an occasional work. But although many scholars have debunked this designation, pointing out that Brahms wrote the motets with no particular occasion in mind, a more salient description of the composition deserves further investigation: the motets are a work for occasions, rather than an occasional work. This article looks at the repercussions of this distinction by focusing on the motets' orientation around the world of plurals (in Benedict Anderson's words) that was both presupposed and fostered by a national culture of festivity in late-nineteenth-century Germany. For one, the title of Brahms's motets--Spruche--references the contemporary collections of sayings that sought to capture and disseminate the multiplicity of the Volk in the new German Kaiserreich. This emphasis on national identity as a localized, participatory act was well suited to the flurry of commemorative festivities taking place throughout the newly unified Germany; it also finds musical expression in the motets. In particular, Brahms makes programmatic use of the double chorus to illustrate processes of unification, narration, and historical continuity, all of which were crucial strategies in the attempt to buttress Germany's new political identity with mnemonic supports. And by setting biblical texts that promote a contractual memory between fathers and sons, Brahms depicts a community in which collective participation in remembering the national past serves as an optimistic bulwark against the centrifugal antagonisms that would soon beset the young German nation.

scholarly journals Eastern naturalness versus western artificiality: Rimsky Korsakov's influence on Manoles Kalomoires' early operas

Muzikologija ◽  
2005 ◽  
pp. 101-117
Author(s):  
Aikaterini Romanou
Keyword(s):  
Nineteenth Century ◽  
National Identity ◽  
Present Article ◽  
Ancient Greece ◽  
Greek Literature ◽  
Ancient Greek ◽  
The West ◽  
The World ◽  
First Time ◽  
Language Question

In this article the writer investigates the relations between perceptions of the East and the West in nineteenth century Greece, their connection to national identity, to the language question and to political tendencies. The composer Manoles Kalomoires was influenced by a group of progressive intellectuals striving to liberate Greek literature and language from its dependence on Ancient Greek legacy, a dependence motivated by Western idealists (who saw in the Greek Revolution of 1821 a renaissance of Ancient Greece). Most were educated in the West, but promoted an oriental image of Greeks. Kalomoires' musical expression of this image was inspired by Rimsky-Korsakov's Sheherazade and the Golden Cockerel. In 1909-910 he wrote an unfinished opera, Mavrianos and the King, on the model of the Golden Cockerel. He later used this music in his best known opera, The Mother's Ring (1917). In the present article the similarities in the three works are for the first time shown. An essential influence from Rimsky-Korsakov's work is the contrast between the world of freedom, nature and fantasy and that of oppression.

Nationality and liberty, protestant and catholic: Robert Southey’s Book of the Church

1982 ◽  
Vol 18 ◽  
pp. 409-432 ◽  
Author(s):  
Sheridan Gilley
Keyword(s):  
Nineteenth Century ◽  
Freedom Of Speech ◽  
Roman Catholic ◽  
Human Race ◽  
English History ◽  
The Past ◽  
The World ◽  
History Of ◽  
The Right ◽  
The Church

The Victorian liberal Roman catholic historian lord Acton thought that the history of the world was one of the growth of liberty. By liberty, he meant national independence and freedom of speech and worship, the liberties of nineteenth-century liberalism: and in his conception of the past, he drew on the whig interpretation of English history as a conflict between a progressive tradition and a reactionary one: between churches, parties and classes representing either freedom or authority. The classic statement of the idea is the whig lord Macaulay’s in 1835:Each of those great and ever-memorable struggles, Saxon against Norman, Villein against Lord, Protestant against Papist, Roundhead against Cavalier, Dissenter against Churchman, Manchester against Old Sarum, was, in its own order and season, a struggle, on the result of which were staked the dearest interests of the human race; and every man who, in the contest which, in his time, divided our country distinguished himself on the right side, is entitled to our gratitude and respect.

2019 Barnard Prize Winner - A Nation of Ink and Paint: Map Drawing and Geographic Pedagogy in the American Ceylon Mission

2019 ◽  
Vol 59 (4) ◽  
pp. 468-500 ◽  
Author(s):  
Mark E. Balmforth
Keyword(s):  
Nineteenth Century ◽  
National Identity ◽  
South Asia ◽  
Teaching Method ◽  
American Education ◽  
Early Nineteenth Century ◽  
The World ◽  
New Nation ◽  
Ways Of Being

Emma Willard's map-drawing geographic pedagogy revolutionized early nineteenth-century American education, turning students into participants in the crafting of the new nation. This essay explores the conditions under which map drawing was transported to American missionary schools in South Asia and helped instigate a Tamil nation in British Ceylon. What did the missionaries intend the teaching method to impart? What were the consequences of this pedagogical form on dominant Tamil portrayals of space and identity in Ceylon? To answer these questions and to track the foreign career of American didactic mapmaking, this essay draws on print and manuscript archival materials, including two maps by a Tamil student at the American Ceylon Mission named Robert Breckenridge. The essay argues that the use of map-drawing pedagogy in Ceylon partially transmitted American ways of being in the world, which were consequential for local spatial knowledges and the crafting of a Tamil national identity on the island.

The antisemitism of the Italian catholics and nationalism: ‘the Jew’ and ‘the honest Italy’ in the rhetoric ofLa Civiltà Cattolicaduring the Risorgimento

Modern Italy ◽  
2012 ◽  
Vol 17 (1) ◽  
pp. 1-14 ◽  
Author(s):  
David Lebovitch Dahl
Keyword(s):  
Nineteenth Century ◽  
National Identity ◽  
Catholic Church ◽  
Nation Building ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Anti Jewish ◽  
Italian Unification ◽  
The Church

This article addresses the problem of the Catholics' diffusion of anti-Jewish propaganda in the second half of the nineteenth century, and the question of the role of the Roman Catholic Church in the formation of Italian national identity in the same period. The paper uncovers two layers in the discourse of the Jesuit journalLa Civiltà Cattolicaregarding Italian unification. On one level, typical of the journal's editorials, nationalism is rejected, while on a less conspicuous level the journal forcefully defines the Italian nation in Catholic terms, partly through the alienation of Jews. The investigation indicates that the approach towards Italian nation-building should be taken into account when studying the Catholics' rhetoric concerning Jews, and it supports the thesis that the contribution of the Church towards shaping Italian national identity should be taken seriously in studies of the Risorgimento.

Reading Jewish

PMLA ◽  
2019 ◽  
Vol 134 (1) ◽  
pp. 150-156
Author(s):  
Samuel J. Spinner
Keyword(s):  
Nineteenth Century ◽  
National Identity ◽  
Jewish Identity ◽  
Late Nineteenth Century ◽  
Knowing How ◽  
Jewish Diaspora ◽  
The Holocaust ◽  
The World ◽  
Late Nineteenth

How do you read jewish? The question sounds odd. Why is it that reading jewish is catachrestic in a way that reading German is not? The obvious answer is that German is a language while Jewish is not. Yet there are Jewish languages. Hebrew is one, of course, and linguists describe many more, from Ladino (the language of the Iberian Jewish diaspora) to Krymchak (the ethnolect of a group of Crimean Jews). There is also Yiddish, the language of most European Jews for roughly the millennium preceding the Holocaust; now it lives on primarily in Hasidic communities around the world. Yiddish means Jewish; and in a sense, knowing how to read the former (i.e., decipher the Yiddish language) can imply knowing how to read the latter (i.e., decipher Jewish identity). This has been the belief of many Jews from the late nineteenth century to the present who accept the idea that language is central to national identity. Strangely, in this period the reverse notion has also been active: that knowing Jewish implies knowing Yiddish. his paradox—that you can read a language without knowing it—was catalyzed by a modernist approach to the intersection of Jewish language with Jewish identity. But it was also grounded in facets of the history and philology of Yiddish reading that opened a path to literacy through illiteracy.

Rethinking Britishness: Religion and Debates about the “Nation” among Britons in Company India, 1813–1857

2015 ◽  
Vol 54 (4) ◽  
pp. 822-843 ◽  
Author(s):  
Joseph Sramek
Keyword(s):  
Nineteenth Century ◽  
National Identity ◽  
British Empire ◽  
Roman Catholic ◽  
Roman Catholicism ◽  
Catholic Priests ◽  
Colonial India ◽  
Roman Catholic Priests ◽  
A Site

AbstractThis article examines the intersections of religion and national identity among Britons in nineteenth-century colonial India. It argues, contrary to Linda Colley and other scholars who have asserted a pan-Protestant nature of Britishness, that religion frequently was a site of division among Britons in India during the first half of the nineteenth century. Anglicans such as Claudius Buchanan wished to cement an Anglican hegemony within the empire. Presbyterian chaplain Dr. James Bryce, by contrast, advocated for the Churches of Scotland and England to be coestablished. Roman Catholic priests, less successfully, argued for similar rights to be extended to Roman Catholicism, the religion of close to a majority of British troops serving in India. Lastly, Baptist missionaries questioned the East India Company's continued support of Hinduism through its collection of pilgrim taxes, which they labeled as “anti-Christian.” These competing visions of “Greater Britain” in religious terms point to the fragility and divisiveness of national identity in the nineteenth-century British Empire, an institution scholars have generally claimed fostered a sense of Britishness.

The Education and Training of Roman Catholic Priests in Nineteenth-Century England

1984 ◽  
Vol 35 (2) ◽  
pp. 208-219 ◽  
Author(s):  
Peter Doyle
Keyword(s):  
Nineteenth Century ◽  
Present Article ◽  
Roman Catholic ◽  
Education And Training ◽  
Catholic Priests ◽  
General Terms ◽  
Secular Education ◽  
Narrow View ◽  
The World ◽  
And Training

Faced with the problem of ministering to the pastoral needs of a rapidly expanding Catholic population, the restored English hierarchy naturally turned its attention to the training of candidates for the priesthood. The immediate problem after 1850 was to devise a constitution for the three existing colleges or seminaries, and it is to this issue that historians have given most attention. Of greater importance, however, were the ideals and standards which the bishops laid down to guide those who were running the colleges, for here they were setting a pattern of training which determined what was to happen for almost a century. In general terms, they advocated a training which isolated the seminarians from contemporary developments in secular education and which was marked by a deep suspicion of the world; it reflected a very narrow view of theology, and was partly responsible for the failure to develop a commitment to continuing study after ordination in many of the clergy. The present article investigates some of these issues by examining the decrees of the provincial synods of Westminster and the situation in the new diocese of Liverpool under its energetic second bishop, Alexander Goss.

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