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This article examines a wide range of theological writings by Germans and theologians trained in Germany published in England during the reign of Queen Elizabeth I (1558–1603). It looks beyond Luther, Melanchthon, Calvin, and Bullinger to acknowledge the variety of German Protestant authors who found an audience among Elizabethans. The relative breadth of works published and republished in England at this time testifies to the latitude of Elizabethan religious culture, which proved fertile ground for broadly Lutheran and Melanchthonian authors, along with the more commonly studied reformed theologians. The article also argues that works printed in England were most often (though not always) theologically safe in the English context, downplaying or side-stepping issues divisive among Protestants. [ABSTRACT FROM AUTHOR]

During the French Wars of Religion and the Dutch Revolt, German audiences were continually targeted with appeals for support. Due to the empire's fragmented confessional landscape, the warring parties in France and the Netherlands faced the difficult challenge of presenting justifications with cross-confessional appeal. Central to their strategy was the sharp differentiation between religious and political motives. By explaining the actions of their adversaries as the product of hypocrisy and personal ambition, the aristocratic leadership of the warring parties deconfessionalised the two conflicts. These efforts were partly undone by pamphleteers who interpreted the conflicts as manifestations of a larger religious or even eschatological struggle. These two narratives were essentially irreconcilable and therefore caused confusion among German audiences. This article explores the nature and impact of these contradictory explanations. Sensitive to the inconsistencies, the German aristocracy advocated solutions that carefully addressed both the religious and the political dimension of the conflicts. [ABSTRACT FROM AUTHOR]

In the late sixteenth century, the imperial cities of the Holy Roman Empire hosted thousands of religious refugees from England, France, and the Low Countries. Accommodating these newcomers, who rarely spoke German and often practiced a different form of Protestantism, proved daunting. In the case of Frankfurt am Main, two minority worship arrangements emerged: private worship in houses and the practice of Auslauf (leaving the city on Sundays to worship). Historians of toleration have seen both arrangements as enabling, if reluctantly, the survival of minority worship. When one examines the words of the reformed refugees in Frankfurt, a different picture emerges. Refugee perceived private worship and Auslauf as odious restrictions aimed at forcing them out of the city. As a consequence of these arrangements, hundreds of reformed refugees went into exile once more in search of a place where they could worship publicly. [ABSTRACT FROM AUTHOR]

In 2015, the Evangelical Alliance in Germany established a mediation centre to deal with power abuse in religious contexts. After a short background discussion of religious power abuse, the paper explains the history, procedures and guidelines of this mediation centre, along with its potential and limitations. [ABSTRACT FROM AUTHOR]

Over the last decade, cities have become key sites of investigations into the politics of religious diversity. However, the vibrant scholarship on governing urban religion frequently suffers from conceptually thin understandings of the debate's key terms. This contribution critically engages with the conceptual underpinnings of this scholarship by discussing the interdependence of the dimensions of state, space and secularism. Regarding the state, I suggest that we should reconceptualise the state as strategic terrain, effect and social relation; regarding space, I discuss the analytical purchase of the TPSN (Territory, Place, Space, Network) approach, and regarding secularism I argue that we need to investigate local secularisms as problem-spaces and vernacular practices. Focusing on Islam in Western Europe, I demonstrate the analytical benefits of these theoretical reconfigurations by discussing the case study of the failure of one of Germany's most prominent mosque projects, the Munich Forum for Islam (MFI). [ABSTRACT FROM AUTHOR]

This article demonstrates that the legal reasoning dominant in modern states secularises traditions by converting them into 'religions'. Using a case study on Germany's recent regulation of male circumcision, we illustrate that religions have (at least) three dimensions: religiosity (private belief, individual right and autonomous choice); religious law (a divinely ordained legal code); and religious groups (public threat). When states restrict traditions within these three dimensions, they construct 'religions' within a secularisation triangle. Our theoretical model of a secularisation triangle illuminates that, in many Western states, there is a three-way relationship between a post-Christian state and both its Jewish and Muslim minorities. Our two theoretical proposals—the secularisation triangle and the trilateral relationship—contribute to a re-examination of religious freedom from the perspective of minority traditions and minority communities. [ABSTRACT FROM AUTHOR]

Copyright of ULUM Journal of Religious Inquiries is the property of ULUM Journal of Religious Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the prince-bishopric of Bamberg during the Counter-Reformation, Protestant officials were often called upon to convert their coreligionists to Catholicism. These officials were from noble families who had traditionally filled those offices. The prince-bishop and the canons of the cathedral chapter who appointed officials were also from these same noble families and continued during the Counter-Reformation to appoint their own Protestant relatives to office. The paradox of Protestant officials' acting as agents of the Counter-Reformation, without themselves converting, can only be resolved by understanding how the nobility dominated Bamberg, their place within the Holy Roman Empire, and their outlook on confession. Because confession was only one of several bases of power and identity for the nobility, members of the competing confessions, far from being inevitably in conflict, could cooperate in enforcing a uniform confession on commoners as a means of preserving the traditional powers and privileges of their estate. [ABSTRACT FROM AUTHOR]

Intermarriage was a key site for testing politics of difference within the multicultural German Empire. Across the German states in the mid-nineteenth century, marriage between members of different religions frequently proved impossible. Until various civil marriage laws were introduced between the 1840s and 1870s, marriage remained within the remit of the church. As a consequence, marrying across confessional lines was rarely permitted. The implications were clear: marriage was seen as the embodiment of one's culture – defined primarily in confessional (alongside socio-economic) terms, and it was also viewed as a key transmitter of culture by producing new generations of faithful observers of particular denominations. As a country divided between three confessions, religion in mid- to late nineteenth-century Germany proved an important aspect of difference within the new German nation state. By the end of the nineteenth century, following the introduction of civil marriage, mass waves of migration, the growth of urbanization and the expansion of the German overseas empire, the connotation of 'mixed marriage' in Germany appeared to have shifted. It remained a code for crossing confessional lines, but its resonance had changed. By the late nineteenth century, 'mixed marriage' had come to characterize another kind of cultural mixing as well: that between races, both at home within Germany and abroad within its colonies and diasporic outposts. And, between 1905 and 1912, 'mixed marriage' between Germans and 'natives' had been banned in German Southwest Africa, East Africa and Samoa. Why and how was intermarriage a flashpoint in debates on German identity politics at the turn of the twentieth century? As this article shows, intermarriage in the German Empire mattered to families, broader communities, and legislators because it was a pivotal means through which social groups formed, interacted and maintained boundaries at a time when visions of Germany were expanding. [ABSTRACT FROM AUTHOR]

Copyright of Vierteljahrshefte für Zeitgeschichte is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article presents one of the aspects of Romano Guardini’s life, namely his talent and commitment in guiding young people towards a truly Christian life in any place and situation. The historical context is Germany in the period between the two World Wars and the emergence of youth movements, particularly Quickborn, which Guardini directed from 1927 to 1939 while working at the same time as professor at the University of Berlin. This article shows some main features of his pastoral engagement with young people in their spatial and temporal context. [ABSTRACT FROM AUTHOR]

This article is a narrative reflection of the author's perspective on the role of the Church in the unification process of Germany in the last part of the last decade. It is presented from his perspective of being a German citizen, as well a member of the church in Germany. The author situates this experience amidst the political and ideological movements shaping the binary notions 'East' and 'West'. [ABSTRACT FROM AUTHOR]

The article offers information on the historiography of German priest Edmund von Werth in 13th century. Various topics discussed include his works in Livonian historiography, his works in the German Order, religious policy in Germany, conflicts between the policy and regional development, and implementation of Teutonic Order.

Veneration of Westphalian stigmatic and visionary Anna Katharina Emmerick (1774–1824) reached new heights during the Weimar Republic. German Catholics engaged in promoting her beatification cause organized a multipronged, multimedia campaign. Priests and laypersons, as well as the popular press and theological journals, all encouraged the veneration of Emmerick as “a crucified saint for a crucified Volk.” Memories of Napoleonic French aggression, secularization, and waning religious belief provided revanchist Weimar German Catholics with a readymade narrative of victimization. Moreover, as a poster child of the Westphalian Heimat, her pilgrimage sites offered a spiritual antidote to the “godless” modern city. Meanwhile, everyday Catholics continued a century-old, locally-based tradition of veneration that did not strictly conform to the new “official” line. Emmerick's Weimar cult, and the modern saint-making process more generally, thus provide a window onto the push and pull between clergy and laity, men and women, institutional and popular forces, in shaping lived German Catholicism in the 1920s. Die Verehrung der stigmatisierten und seherischen Anna Katharina Emmerick (1774–1824) aus Westfalen erreichte während der Weimarer Republik einen neuen Höhepunkt. Die deutschen Katholiken setzten sich für ihre Seligsprechung ein, indem sie eine mehrgleisige Multimediakampagne organisierten. Geistliche und Laien sowie die Boulevardpresse und theologische Zeitschriften ermutigten allesamt zur Verehrung der Emmerick als „einer gekreuzigten Heiligen für ein gekreuzigtes Volk.” Die Erinnerungen an die napoleonischen Kriege, die Säkularisierung und der abflauende Religionsglaube stellten dabei für die revanchistischen deutschen Katholiken Weimars eine gebrauchsfertige Opfergeschichte dar. Außerdem boten Emmericks Pilgerorte als ein Aushängeschild für ihre westfälische Heimat ein spirituelles Gegenmittel zur „gottlosen” modernen Stadt. Gleichzeitig führten die Durchschnittskatholiken eine Jahrhunderte alte, lokale Tradition der Verehrung fort, die nicht konform zur neuen „offiziellen” Richtung verlief. Der Weimarer Emmerick Kult und der moderne Prozess einer „Heiligmachung” im Allgemeinen bieten somit einen Einblick in das Hin und Her zwischen Geistlichen und Laien, Männern und Frauen sowie institutionellen und populären Kräften—und damit den gelebten Katholizismus im Deutschland der 1920er Jahre. [ABSTRACT FROM AUTHOR]

Copyright of Intersecoes: Revista de Estudios Interdisciplinares is the property of Editora da Universidade do Estado do Rio de Janeiro (EdUERJ) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The decline of “fanaticism” in eighteenth-century Germany, a myth propagated by self-proclaimed proponents of Enlightenment, continues to shape historians’ representations of the ascendancy of “religious” Enlightenment. To discredit this myth and suggest a means of replacing it, this essay departs from the conventional attention to university theology as a history of ideas and proposes adding a book-historical perspective. Its focus is the German Pietist theologian Joachim Lange (1670-1744). Condemned by critics as a “fanatic” by virtue of his alleged intellectual kinship with French Reformed theologian Pierre Poiret (1646-1719), Lange is best known today for his vehement and ultimately ineffectual opposition to Enlightenment’s theological standard-bearers at the University of Halle. But Lange’s kinship with Poiret was only partial, and the stark contrast between the careers of two of Lange’s textbooks reveals that although his theological star was falling by the 1730s, elements of Lange’s ostensibly outmoded theology continued to find an audience into the nineteenth century, through the enormous commercial success of his Latin grammar. [ABSTRACT FROM AUTHOR]

Throughout its existence, the German Democratic Republic attempted to supplant religious authority and beliefs by promoting a wissenschaftliche Weltanschauung that served as a secular alternative for metaphysical frameworks of understanding and cultural orientation. An integral part of this program of substitution was the Marxist‐Leninist rehabilitation of certain members of the German canon who best embodied the socialist and scientistic potential of the German cultural tradition. As a figure who stood at the forefront of this group, Alexander von Humboldt was reimagined by the East German cultural apparatus as a “spontaneous materialist,” an educator of the masses who fought on the side of the oppressed worldwide. This analysis elucidates the ways in which the East German cultural apparatus appropriated and reconfigured Humboldt to fit its needs, as well as how, more generally, the SED designed and implemented a scientistic worldview that continues to affect and shape culture in eastern Germany today. [ABSTRACT FROM AUTHOR]

The article aims at analyzing the religion in postmodernism society. Various topics discussed include relationship between religion and modernity, hegemonic projects in post-secular society, structuralism of modernity, conceptual thinking of philosopher Jürgen Habermas and religious revival in Germany.

The article focuses on the existence of religious symbols in Germany with reference to the ban of burkha in the country. Various topics discussed include multireligion in Germany, religious conflicts in France in 19th century, Christian symbols, religion law. It further discusses principle of laïcité in France, state and religion, and different meanings of symbols.

The article explores on the migration history particularly the religious institutions in Germany. It highlights the availability of social care and legal advice for the immigrants and refugees, who worship in the churches. It also cites the influence of cultural preconceptions and theological prerogatives to the perceptions of immigrant churches in the country.

An essay is presented on the implementation of anti-Jewish laws in Germany. Topics mentioned include the German theologian Ernst Lange, who became the secretary of the World Council of Churches (WCC), the life of German-speaking ecumenical community and the facilitation of international and inter-church communication.

A reprint of the article, which appeared during conference on Forms of Communicating the Faith in the Social Web, is presented. Topics mentioned the development of digital communication, the integration of technology in the Evangelical Church in Germany and the concept of Christian education within a community.

The Salian rulers of the German realm in the eleventh century, like other medieval monarchs, maintained a complex relationship with the church. This article examines Salian women's participation in this relationship. Through founding cathedrals, establishing monasteries, and making donations, Salian women performed traditional queenly activities and helped establish their dynasty as legitimate rulers of the empire. Charter and chronicle evidence reveal the Salian queens' significant and acknowledged role in the foundation of Speyer Cathedral and their influence in the adoption of the imperial practice of dynastic burial of male and female rulers in its crypt. In addition to the relationship between the Salian women and Speyer Cathedral, this article looks to their charitable donations, attested in chronicles and letters, and discusses in particular Agnes of Poitou's (d. 1077) deathbed donations. The women of the Salian dynasty created a family identity and memory through active participation in relationships with the church. [ABSTRACT FROM AUTHOR]

The article presents a report from a March 3-5, 2016 conference on the religious history and relations of Osnabrück, Germany hosted by the Landschaftsverband Osnabrücker Land e.V. state historical society. Topics of presentations delivered include

For much of his career, New Testament scholar and systematic theologian Heinrich Weinel promoted theological pluralism, progressive politics, and humanitarian ideals. However, near the end of his life he gave qualified support to the Deutsche Christen, a movement that sought to establish a “German Christianity” informed by Nazi ideology. Examination of Weinel’s published works, unpublished manuscripts, and private correspondence reveals that his support for the Deutsche Christen was a strategic compromise, driven by situational factors and limited ideological affinity rather than a thoroughgoing embrace of völkisch (populist/racist) Christianity. Weinel’s story represents one of many paths to complicity within the German churches during the Third Reich. [ABSTRACT FROM AUTHOR]

The 1970s are often interpreted as a period of socio-economic crises caused in part by structural economic changes and globalization. This article suggests a different perspective on the synergies of crises and globalization, which also led to a new boom in many fields. This is exemplified for three fields, where crises are often discussed: everyday life and consumer culture, film and media in general and the role of churches and religion. Generally, the discrepancy between the discourse on crisis and the practices of the majority of the population is stressed here. We should reconsider the construction of new knowledge about the global "limits of growth" in the 1970s in light of the fact that this knowledge only had a marginal impact in many respects. [ABSTRACT FROM AUTHOR]

Information on the Erziehung als 'Entfehlerung'. Zum Zusammenhang von Weltanschauung, Bildung und Geschlecht in der Neuzeit, a conference that was held at the Universität des Saarlandes in Saarbrücken, Germany from December 3-5, 2015 is presented. Topics discussed include history of religion in Saarbrücken, esotericism and education in 21st century. The symposium featured several historians including Lucia Scherzberg, Anne Conrad and Ernst Rohmer.

East Germany is one of the most non-religious areas in the world. Surprisingly some studies indicate that adolescents from an East German social background without familial religious parenting pray nevertheless. Until now it is unknown in which ways they learn to pray. This interview study draws a comparison between religiously affiliated and non-affiliated youths regarding the method of learning, the concept of prayer, and the related God image. N = 11 adolescents, n = 6 out of these religiously non-affiliated, were interviewed using a semi-structured guideline. There is the trend that non-affiliated youths search for different agents (e.g. media) and ways of learning (e.g. trial and error). Essential differences in the adoption, the concept of prayers and the image of God are discussed. [ABSTRACT FROM AUTHOR]

This paper addresses the situation of non-governmental religious schools in Germany. The available empirical data demonstrate an increasing demand for these schools in recent decades. In this paper, possible causes of this development are discussed. First, the given constitutional framework for religion in governmental and non-governmental schools is presented. The particularity of the German school system comes into view: not only the churches but also the state – as an expression of its neutrality towards religion – maintains religious schools; furthermore, denominational religious instruction is also given in governmental non-religious schools. Second, the phenomenon of religious school selection will be considered: in which educational domains are non-governmental religious schools increasing? Where are they decreasing? Third, hypotheses explaining these developments – such as the special educational profiles of non-governmental religious schools, the wish for social distinction, avoiding problems of governmental schools, and better performance – are discussed. [ABSTRACT FROM PUBLISHER]

The article deals with the role of common prayers in interfaith dialogue between Judaism, Christianity and Islam in Germany. A discussion on the September 11, 2001 terrorist attacks and its impact on relationship between the die Evangelische Kirche in Deutschland (EKD), the Protestant churches in Germany, and Islam, is offered. A review of the documents on Protestant Christian-Muslim interactions issued by EKD in 2000, 2003, 2006 and after 2010 is presented.

Language does not only play an active part in all processes of comprehension, recognition and learning, it is also essential for specific religious learning processes. Religious experiences and traditions have their own characteristic linguistic forms, and religious education has come to realise the necessity for an appropriate sensibility in religious language. Yet while linguistic features of religion or tradition have been widely discussed and developed, the use of religious language with regard to the learning subjects remains a significant, if not unknown, variable. What do we actually know about the religious language of students? How do we systematically assess their linguistic competence? By presenting selected results regarding the God-talk of German secondary school students, this paper shows how empirical research based on a corpus linguistic approach can provide access to the use of religious language. As such, the paper first aims to initiate a paradigm shift from looking at the linguistic features of content to exploring the language use of learners. Second, it aims to present a research framework that offers possibilities for further comparable and comparative research well beyond the original German speaking context. [ABSTRACT FROM AUTHOR]

An interview with college professors including Marc Forster, Bruce Gordon, and Joel Harrington is presented, which focuses on confessionalization in Germany between 1550 and 1660. Other topics of the interview include the study of the Protestant and Catholic Reformations, the influence of confessionalization as a concept on historiography, and how to balance understanding the Reformation by explaining its significance.

Fear and anxiety are central to the conversion and rebirth process of early German Pietists, as exemplified in August Hermann Francke’s paradigmatic autobiography. This article explores the multilayered spatial structure both of frightening and of liberating from fright in these narratives. This spatiality illuminates not only the various steps of the Pietist salvation process but also the underlying notions of fear and anxiety. Narratives of divinatory dreams filled with fear, anxiety and terror are also analysed to reveal the significance of their structuring of the self in inner and outer spaces. This forms the basis for an argument that the conventional labelling of the mystical traditions as a ‘religion of feeling’ (Gefühlsreligion) or ‘religion of experience’ (Erfahrungsreligion) is based on a modern conceptualization of ‘feeling’. In early German Pietism, however, fear and anxiety were not yet referred to as mental events, hidden in the person’s interior; they were understood as ‘affects’, bodily phenomena and conditions that could be read as a language and attain a violent power. Authors of survival and conversion narratives talk about fear and anxiety in order to demonstrate how these affects might be overcome. It appeared that the first condition for this, paradoxically, was fear itself. If the Pietist concept of interiority is historicized, then it becomes clear that in its epistemology and affectology, early Pietism stood much closer to the Reformation traditions of the sixteenth and seventeenth centuries than to Enlightenment, sentimentalism, and modernity. These traditions were not ‘free’ from affects, and Pietist religiosity was not based exclusively on feelings. [ABSTRACT FROM PUBLISHER]

An introduction is presented in which the authors discuss topics relating to German religious history, including emotional expression in religion, religion and masculinity, and the religious practices of Protestant groups.

German Home Towns is a very forward-looking book. I say that not because it proved so influential—although it certainly had a profound impact on my generation of historians. My point is more prosaic, namely that German Home Towns occupies a set point in time and social milieu, the inaugural moment of an attenuated phase of stability for a peculiar type of human community in central Europe. That moment, of course, is 1648; the milieu is that of walled and privileged towns—large and differentiated enough for self-sufficiency in most economic functions, but not so large or so differentiated as to generate the degrees of stratification and anonymity that characterized larger commercial or manufacturing cities. In contrast to metropolitan centers, “home towns” embraced all inhabitants in a web of face-to-face relations, at once integrating, enabling, and controlling all inhabitants through guilds and the political systems built around them. Usually, almost all hometown inhabitants were citizens, too—again in contrast to larger cities, with their substrates of noncitizen residents. From the vantage of 1648, and within the stream of early modern German history, German Home Towns peers into a future of confrontation with “movers and doers”—those vanguards of the “general estate,” as Walker called them, who trampled idiosyncrasy, leveled difference, and, with some help from Napoleon, replaced both local corporatism and the imperial “incubator” with provincial and national systems of general, liberal delegation. [ABSTRACT FROM PUBLISHER]

The long-standing historiographical consensus on nineteenth- and twentieth-century German Jews suggests that they were largely 'beyond Judaism.' Most historians concur that German Jews abandoned a particularistic faith and the restricted social life of the autonomous community in exchange for cultural tropes of the dominant bourgeois culture as they strove to integrate into the surrounding society. While most German Jews no longer practiced the Judaism of their fathers or their fathers' fathers, this did not necessarily mean that religion or belief had become irrelevant. In this essay I explore, through a close reading of a set of diaries, the religiosity of one Jewish family-that of William and Clara Stern and their three children, Hilde, Günther, and Eva. In the process, I seek both to address a gap in the research and to contribute to an ongoing discussion in the historiography regarding modern Judaism. While religiosity among German Jews had increasingly become a matter of individual, and not collective, action and choice, I argue that Jews of the late nineteenth and early twentieth centuries still engaged in a quest for meaning for themselves and future generations specifically as Jews. The religious worldview and education that Clara Stern aimed to impart to her children reflect precisely this search for personal religious meaning and exemplify the individual nature of early twentieth-century German Jewish religiosity. [ABSTRACT FROM AUTHOR]

The article presents a report on a conference on the history of the Palatinate region of Germany during the reign of the Wittelsbach dynasty of Bavaria, Germany, organized by the Katholische Universität Eichstätt-Ingolstadt (Catholic University of Eichstätt-Ingolstadt) in collaboration with several other sponsors and held in Edenkoben, Germany, from March 28-29, 2014. Topics of discussion included politics and public administration in the Palatinate and Bavaria in the 19th and early 20th centuries, industrialization, and religion.

The article focuses on the development of Islamic Theology in Germany. Topics discussed include the scope of the role and power of the universities' advisory boards, the structure of the Center for Islamic Theology in Münster, and the postgraduate program that the foundation Stiftung Mercator has set up together with seven universities. Also mentioned are the courses being offered by the Center for Islamic Theology and the conferences and international relationships it regularly organizes.

The article focuses on the religious diversity in Germany, referencing the book "The Cultural Dimensions of Globalization" by Arjun Appadurai on the notion of social imaginaries. Topics discussed include the global religious mapping for the eight civilizations in the global territory and the container states and spatio-political fictions, such as the Christian Occident, Germany as a divided country, and how diversity shapes the situation of religious minorities.

The article discusses the relationship between totalitarian states and religion. Particular focus is given to pastor and dissident Dietrich Bonhoeffer and his resistance to Germany's Nazi regime. Details on the roles of conformity and intimidation in totalitarian regimes are presented. Other topics include Bonhoeffer's role in the founding of the dissident Confessing Church, his leadership of an underground seminary, and his espionage work.

The debate in Germany about boarding schools and residential care in the 1950s and 1960s dealt with brute force and child abuse. More than seventy percent of the residential care institutions were run by the churches. The relation between religion, obedience and discipline was characteristic for this field of socialdisciplinary intervention. The draft will show statistical evidence and outline the tradition and reality of correctional education in Germany. It shows the development from the poor conditions in the early years after the Second World War to the change of generations and educational institutions at the end of the 1960s in Germany. In many respects everyday life in these educational homes had the character of „total institutions“, according to the concept of Erving Goffman. Religious education reinforced authoritarian behaviour and was paired with a quantitative and qualitative lack of personnel in the institutions. The „belated modernisation“ of the correctional education in Germany took much more time than the modernisation of society in general. [ABSTRACT FROM AUTHOR]

The article discusses the 400th anniversary of the Protestant Reformation as it was planned and celebrated in Emden, Germany, in 1917. The author uses Emden as a lens to shed light on the reception of the Reformation among members of the Reformed Church, as distinct from the mainline Lutheran Church in Germany. He approaches the subject from various angles, including the effect of World War I on the anniversary, church-state relations in imperial Germany, and the reception of and reporting on the festivities in various Reformed Protestant newspapers and other publications.

The article discusses the political and religious dimensions of the 500th anniversary of the birth German Protestant Reformation theologian Martin Luther in Germany in 1983. The author highlights the overall context of inter-German relations and the relations of the protestant churches in the Federal Republic of Germany and the German Democratic Republic to their respective states and societies. Other issues considered include attitudes within the organizing committees toward pacifism, anti-racism, and the Cold War, among other things, the official anniversary exhibition, "Martin Luther und die Reformation in Deutschland," in Nuremberg, Germany, in 1983, and commemorative events at various locations of Luther's life such as Wittenberg, Germany, Worms, Germany, and Eisleben, Germany.

The article examines interpretations of Reformation theologian Martin Luther discussed in Germany during and after World War I and within the context of the 400th anniversary of the Reformation in 1917. In particular, the author presents a close reading of texts by theologian Karl Holl. Issues considered include anti-eudaimonism, Luther's ideas of the Christian conscience and divine judgment, and Protestant Christian readings of the idea of sacrifice in the context of World War I and war theology.

The article examines the various theories behind the individualization of religion in Germany. Topics discussed include the history of the emergence of these theories, social scientist Thomas Luckmann's theory that the emergence of individualized religion is based more on the decline of institutionalized religion's relevance, rather than the loss of religious values, and Ulrich Beck's claim that the individualization of religion is part of the individualization of the whole social structure.

In the 1930s, not far from the Hanse city of Hamburg, Johann Hinrich Wichern set up the German Home Mission movement (Innere Mission). The brotherhood of the Rauhes Haus was a central pillar of the movement. The brothers worked as city missioners, and carried out religious social work as the leaders of care homes and hostels for the homeless among the very poorest in society. This article describes both the institutional structure of the new brotherhood and the emotional relationships that bound the young men to their leader and among themselves. Concern about oneself, expressed in the brothers’ correspondence as persistent self-doubt, is a significant marker of Protestant masculinity at this time. [ABSTRACT FROM PUBLISHER]

Copyright of Revue des Sciences Sociales is the property of Universite des Sciences Humaines and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article discusses the symbolic and social aspects of churches and church building among the Benedictine missionaries of the Kongregation der Missionsbenediktiner von St. Ottilien (Congretation of the Benedictine Missionaries of St. Ottilien, OSB) during their activities in German East Africa, later known as Tanganyika and Tanzania, in the late 19th and 20th centuries. The author surveys various aspects of church architecture and interior decoration, both in Tanzania and in Germany. Churches analyzed include St.-Josef-Kathedrale (Saint Joseph's Cathedral) in Daressalam, Tanzania, St.-Felicitas-Kirche (Saint Felicity Church) in Münsterschwarzach, Germany, and Maria-Hilf-Kathedrale (Cathedral of the Intercession of Mary) in Ndanda, Tanzania.

The political discourse on Islam in Germany has intensified in the twenty-first century, with the result that Islamic umbrella organizations have increasingly been involved in political processes. This paper describes how these organizations have responded to this change in the discourse and to their new role as points of contact for political actors. Their self-concepts and interaction strategies are analyzed from an innovative theoretical perspective, using a combination of approaches of organizational sociology which focus on legitimacy concerns and concepts of political science which help to assess the influence of the political environments both within and outside Germany. This research perspective enables us to understand the various tensions facing Muslim organizations in Germany—a country which has only recently “discovered” its religious pluralism and is still struggling to accommodate its “newcomers”. Based on over 19 interviews with representatives of Islamic umbrella organizations, the changing public debates are critically analyzed from the perspective of these organizations. [ABSTRACT FROM PUBLISHER]