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As a type of global history, transnational history offers several opportunities for church history (a history of Christianity). The study of religion is inherently transnational, taking into account the universality of world religion that crosses national borders. For Christianity, the spread and influence of ecumenical thinking is important, as it has helped to create ecumenical church histories. Besides universality, that which connects the Christian religion with nations (and nationalities) is first and foremost the influence of the Reformation. Research on the connections between nationalism and religion requires a comparative approach.Transnational communities are the churches themselves (the « imagined communities » of Benedict Anderson). One example is the Moravian church in the Baltic states. This is a good example of how the Moravian church crossed national borders, making transnational research appropriate in this context. However, there are also obstacles : the lack of knowledge of minority languages and the nation-centered view of history may hinder the production of a genuinely transnational (church) history. Une histoire transnationale comme tentative de constituer une histoire globale offre plusieurs opportunités pour l’histoire des Églises (dans le sens d’histoire du christianisme). L’étude de la religion est transnationale par nature étant donné sa prise en compte de l’universalité des religions principales, qui dépassent les frontières des nations. Dans le cas du christianisme, la propagation et l’influence de la pensée œcuménique sont importantes car cette pensée aide à la création d’histoires œcuméniques des Églises. Au-delà de l’universalité, on peut considérer cet état d’esprit qui connecte la religion chrétienne et les États (et les peuples) avant tout comme une influence de la Réforme. La recherche de liens entre le nationalisme et la religion nécessite une approche comparative.Les communautés transnationales sont les Églises elles-mêmes (les « communautés imaginées » de Benedict Anderson), par exemple les Frères moraves. On peut voir dans le cas des États baltes comment les Frères moraves ont franchi les frontières nationales et qu’une étude transnationale est dans ce contexte appropriée. Il existe toutefois des obstacles qui peuvent faire obstacle à une véritable histoire (des Églises) transnationale : la maîtrise (son absence) des petites langues et une approche de l’histoire centrée sur les États.

L’histoire est aujourd’hui très éclatée, chaque secteur ayant ses traditions, sa propre historiographie, ses références. L’histoire religieuse n’y échappe évidemment pas. Mais le pire serait que les différentes spécialisations historiques s’ignorent, alors qu’elles ont beaucoup à apprendre les unes des autres. C’est cette question qui était au cœur du colloque de la Commission Internationale d’Histoire et d’Étude du Christianisme, tenu à Lyon du 11 au 13 juin 2019. Des historiennes et historiens d’une douzaine de pays différents ont cherché à montrer comment d’autres disciplines historiques, histoire du temps présent, histoire transnationale et globale, histoire économique, histoire du livre, histoire de la justice, histoire numérique, histoire des savoirs, histoire du genre, avec leurs apports et leur méthodologie propres, peuvent féconder l’histoire religieuse. Ils ont également montré l’intérêt de confronter des traditions historiographiques nationales différentes. Ce livre en est le résultat, avec des chapitres qui sont à la fois des réflexions méthodologiques et des études de cas allant du XVIe au XXIe siècles dans des pays catholiques, protestants et orthodoxes. Il espère ainsi contribuer à une réflexion sur la manière dont on peut faire de l’histoire religieuse au XXIe siècle. Les contributions à ce volume ont été réunies par Yves Krumenacker, professeur d’histoire moderne à l’université de Lyon (Jean Moulin) et par Raymond A. Mentzer, professeur d’histoire religieuse à l’université d’Iowa (Daniel J. Krumm Family Chair in Reformation Studies) History today is very fragmented, each sector having its own traditions, its own historiography, its own references. Religious history is obviously no exception. But the worst thing would be for the different historical specialisations to ignore each other, even though they have much to learn from each other. This question was at the heart of the colloquium of the International Commission for the History and Study of Christianity, held in Lyon from 11 to 13 June 2019. Historians from a dozen different countries sought to show how other historical disciplines, such as the history of the present, transnational and global history, economic history, the history of the book, the history of justice, digital history, the history of knowledge, and the history of gender, with their own contributions and methodology, can enrich religious history. They have also shown the interest of confronting different national historiographical traditions. This book is the result, with chapters that are both methodological reflections and case studies from the sixteenth to the twenty-first centuries in Catholic, Protestant and Orthodox countries. It hopes to contribute to a reflection on how religious history can be done in the twenty-first century. The contributions to this volume were brought together by Yves Krumenacker, Professor of Modern History at the University of Lyon (Jean Moulin) and by Raymond A. Mentzer, professor of religious history at the University of Iowa (Daniel J. Krumm Family Chair in Reformation Studies).

For a long time, until the 1920s, the Faculty of Theology of the University of Tartu was the only institution that offered theological education in Estonia. Today, the number of such institutions has increased significantly and they have a variety of denominational backgrounds. This article gives a brief overview of the history of the faculty and discusses developments since 1991 when the faculty was reopened after its closure at the beginning of the Soviet period in 1940. Since its establishment in 1632, the Faculty of Theology has had a long tradition of educating members of the clergy for the local Lutheran church and, in the 19th century, even for Lutheran churches throughout the Russian Empire. This situation changed in the late 20th century and from 1991 onwards the faculty intends to offer academic education. Besides classical Christian theology, a more neutrally oriented program of religious studies was developed and in the long run, the specialities were separated on all three levels of study to allow students access to both options (academia and clergy). The Lutheran church now has its own educational institution that acted as a replacement for the faculty during the Soviet period. Still, Tartu graduates have the possibility to choose the career of a Lutheran pastor and the faculty cooperates with local churches, particularly through the Estonian Council of Churches. The structural reform of the university in 2016 transferred theologians under the Faculty of Arts and Humanities, but our faculty was allowed to keep its original Estonian name (the English version was changed to the School of Theology and Religious Studies). The school maintains its tradition of international cooperation that helped a lot in building the faculty after its reopening. Even if the student numbers are smaller than earlier this century, the main tasks of the faculty are preserved and developed., Tartu Ülikooli ajaloo küsimusi, No 47 (2019): Kas me sellist rahvusülikooli tahtsime?

Lk 147, alt kuues rida, 25.11.1945 asemel peaks olema 25.11.1944., Lk 256, ülalt üheksas rida, 22 asemel peaks olema 23., http://tartu.ester.ee/record=b1347221~S1*est

While one may have a different impression, in reality views on religious diversity diverge considerably. To the best of our knowledge, this is the first publication that explores these divergent representations in such a wide range of different contexts and sources in Europe, especially focusing on teenagers. It is based on the findings of the European H2020 research project RETOPEA (Religious Toleration and Peace), which explores how the experience with historical peace-making processes can be 'used' to promote religious toleration and peace in contemporary society, in particular among youth. Firstly, the book probes how teenagers themselves experience religious diversity and perceive the representations and discourses that they are confronted with. Secondly different chapters analyze how religious diversities in past and present are (re)presented, including in textbooks, museums and exhibitions), in popular culture (in TV series and online sources) as well as in political discourses. Finally, the book discusses some movements and places of interfaith encounters. ispartof: pages:xv-267 nrpages: 267 status: published

Omal ajal öeldi tabavalt, et lastega tegelemine kirikus ei ole mingi mugav jalutuskäik, vaid pigem takistusjooks. Ajalugu uurides selgub, et protestantlik kirik on pikka aega jaganud oma ristitud noorliikmetele küll Jumala sõna, kuid mitte armulauda. Sellisena ei teostu aga avatud sõna- ja sakramendiosaduse põhimõte – kõikide ristitute võrdväärne osadus kirikus, mille rakendumist uustestamentliku koinonia-idee alusel on seatud ja seatakse tänapäevalgi kirikutes eesmärgiks. Ristitud laste ja noorte armulauale lubamise ehk admissiooni küsimuse üle murravad teoloogid pead juba sajandeid. Küsimus on selles, millistel tingimustel saadakse selleks õigus? Milline on ristimise, osaduse, liikmesuse ja konfirmatsiooni roll? Kuidas on protestantlikes kirikutes ja Eesti luterlikus kirikus kasutatud erinevaid admissiooni mudeleid ja mille alusel on fikseeritud selle korrad? Millist rolli mängib kiriklik noorsootöö? Väitekirjas analüüsin admissiooni eklesioloogilist, kirikuajaloolist ning kirikliku noorsootöö konteksti avatud sõna- ja sakramendiosaduse vaatenurgast. Samuti esitan need arusaamad admissioonist, mis kujunesid Eesti luterlikus kirikus aastatel 1917–2005 ja avaldavad mõju tänapäevani. Järeldan, et kuigi avatud sõna- ja sakramendiosaduse idee võimaldab ristitud lastel ja noortel armulaual osaleda ning Eesti luterlikus kirikus on seda vaadeldaval perioodil osaliselt ka lubatud, mõjutas siinset admissiooni mudeli ja korra valikut varem ja mõjutab praegugi konfirmatsioonitraditsioon. Kuigi kirikuseaduse järgi pääsevad lapsed ja noored armulauale ristimise alusel, kehtivad selle mudeli kõrval veel teisedki. Seega puudub Eesti luterlikus kirikus ühtne arusaam admissioonist ning kehtestatud on osalise admissiooni kord, mis lubab kiriku liikmeid armulauale nii ristimise kui ka konfirmatsiooni alusel., Once it was said, fittingly, that working with children in church is not “a comfortable walk, but rather a steeplechase”. Examining history it becomes evident that the Protestant Church has long shared the word of God, but not the Eucharist, with its baptized young members. However, the principle of open communion of the word and the sacrament – the equal communion for all baptized, the implementation of which was and still is the goal of churches based on the idea of koinonia in the New Testament – is not realized under these circumstances. Theologians have been pondering over the issue of admission of baptized children and young people to Holy Communion for centuries. The question is, under what conditions should the right of admission be issued? Or what role do baptism, communion, membership and confirmation play? How have different models of admission been used in the Protestant churches and Estonian Lutheran church, and what forms the basis for fixed orders of admission? What role does youth work play in the issue of admission? In this dissertation I analyze the ecclesiological and church historical context and the context of youth work of the admission from the point of view of open communion of the word and the sacrament. I also highlight the concepts of admission that evolved in the Estonian Lutheran Church during 1917–2005 and have an impact to this day. I conclude that although the idea of open communion of the word and the sacrament enables the practice of admission, and this principle has been partially followed in the Estonian Lutheran Church during the period under consideration, tradition of confirmation has influenced and still influences the choice of the model and order of admission. Although church law allows the children and youth to the Eucharist on the bases of baptism, there are other models of admission. Therefore, the Estonian Lutheran Church does not have a common understanding about admission and the law of church provides a partial admission, which allows church members to the Eucharist based on baptism or confirmation., https://www.ester.ee/record=b5513863

ispartof: Religious Diversity in Europe: Mediating the Past to the Young pages:175-190 ispartof: pages:175-190 status: published

ispartof: Religious diversity in Europe: mediating the past to the young pages:1-14 ispartof: pages:1-14 status: published

ispartof: Religious Diversity in Europe: Mediating the Past to the Young pages:67-89 ispartof: pages:67-89 status: published