bluuebunny/crossref_metadata_2025 huggingface dataset:
Grundtvig and Danish Theological Education in the Middle West
Authors: Hawley Charles Arthur
Published: April 2006

One of the potent factors determining religious and theological education in the Middle West was Nicolai Frederik Severin Grundtvig (1783–1872). Justly famous as hymn writer, archaeologist, educationist, and theologian, Grundtvig strove to build a new Germanic culture in Denmark to replace the “Latin culture” which he believed had been destroyed by the French Revolution. This new culture he hoped to found on Christian principles backed by the “living word” so thoroughly accepted by the earlier Germanic mysticism, which in turn came via Neo-Platonism from Plato himself. Hans Denck taught that the Scriptures apart from the inner living word were nothing, and Calvin, Herder, and Fichte seemed to support this teaching. It is likely that Fichte's influence in this direction was most keenly felt by Grundtvig, although he found the same idea in the old Germanic-Scandinavian theology and mythology which he sought successfully to revive. The Scandinavian Thuler, which may be translated seer or prophet, represented by the “living word” the human incarnation of Odin. Saxo calls the Thuler the Uggerus vates; and Caesar records the fact that the Druids who were certainly akin to the old Scandinavians forbade that their teachings about God and the immortality of the soul be put into written form, since such subjects could be understood only in the “living word.” All this Grundtvig adopted and taught. Likewise he held that the ten commandments should be considered “living words” handed down from mouth to mouth in order that they might carry the needed inspiration to make them effective in life. This idea he carried over immediately into his theory of education.
Toleration and Persecution in England, 1660–89
Authors: Mullett Charles F.
Published: April 2006

During the years of their greatest tribulation, English Protestant dissenters were steadily buoyed up by numerous efforts in their behalf; stemming from various sources, these efforts were inspired by motives equally various. Gestures toward a peaceful settlement actually began before Charles II ascended the throne. Little persecution marked the Cromwellian regime and although the Establishment had possessed a Presbyterian tinge, organized Presbyterianism had made little headway. The Church was rather an assemblage of congregations than a compact hierarchy. While Episcopalians had been forced from their livings, many did not appear vindictive, and as the Restoration approached, a tolerant mood seemed uppermost.
The Eschatology of Tertullian
Authors: Pelikan Jaroslav
Published: April 2006

One of the most important results of the New Testament study that has gone on during the past generation is its realization that the theology of the New Testament is unintelligible outside the context of its eschatological message. The precise meaning of that message is still the subject of much investigation and controversy, but its importance has become a matter of general agreement among New Testament students. Much less general is the realization of the implications of this insight for other areas of theological concern. Rudolf Bultmann's recent essay on mythology and the New Testament has served to raise again the question of the relevance of New Testament eschatology for systematic theology. That question has far-reaching implications for the study of the history of theology as well, implications with which historical theology has not yet come to terms. The relation between primitive Christian eschatology and the development of ancient Christian theology is a problem deserving of more study than the standard interpretations of the history of dogma have given it, for it can help iiluminate the origins of such dogmas as the Trinity and ancient Christology. Among the historians of dogma, only Martin Werner has taken up the problem in great detail, and his discussion of it has not yet issued in any new historico-theological synthesis.
The Weber Thesis Reexamined
Authors: Hudson Winthrop S.
Published: April 2006

For more than fifty years the Weber thesis, which attributed to Calvinism a decisive influence in the development of modern capitalism, has been vigorously debated. In his celebrated essay, The Protestant Ethic and the Spirit of Capitalism (1904), Max Weber had suggested that Calvinism contributed to the rise of capitalism in various ways—by relaxing the restraints which hitherto had largely served to impede its growth; by fostering the economic virtues of diligence, frugality, honesty, prudence, and sobriety; and, most of all, by providing a psychological, fillip to the development of the “spirit” of capitalism, “the temper of single-minded concentration upon pecuniary gain.” The controversy precipitated by the publication of Weber's essay engendered considerable heat that often served to obscure the points at issue, but over the years the continuing discussion has served to remove many of the issues from the area of debate and to narrow the focus of the central issue that remains.
Revolutionary Calvinist Parties in England Under Elizabeth I and Charles I
Authors: Solt Leo F.
Published: April 2006

Some of the comparative ideas that Mr. Kingdon has dealt with in the foregoing article are elaborations of views that he suggested in his recent monograph, Geneva and the Coming of the Wars of Religion, 1555–1563. In a recent review of this book by Sir John Neale the author is praised for claiming that the “highly-organized subversive conspiracy from Geneva,” which was so important in the French wars of religion, “has a bearing on Dutch and English, not to mention Scottish, history.” What is more, Neale indicates that he “certainly finds it illuminating for an appreciation of the Puritan Classical movement in Elizabethan history.” It might be worth-while, therefore, to extend the discussion by briefly examining Mr. Kingdon's criteria for “revolutionary Calvinist parties” in connection with England in the age of Elizabeth and, later, with the period of the English civil wars of the mid-seventeenth century. Those criteria include a synodical organization, noble leadership, and a resistance theory.
A Secret Papal Brief on Tyrannicide During the Counterreformation
Authors: Lewy Guenter
Published: April 2006

A recent article on tyrannicide in an authoritative Catholic reference work states that there exist few official pronouncements of the Church on this controversial subject2. The only ruling on the legitimacy of putting to death a tyrannical ruler mentioned is the highly ambiguous decree of the Council of Constance in 1415. In the interest of greater accuracy and fuller historical knowledge it may be in place to bring to light a secret brief on tyrannicide issued in 1615 by Pope Paul V in which he approved and renewed the decree of Constance. This brief assumes special significance in view of the fact that until then the earlier decree had never been explicitly confirmed by any pope and thus could be considered as not binding. Moreover, the circumstances under which the brief was issued have received inadequate, and sometimes deliberately distorted, treatment that calls for clarification and correction.
Denominationalism as a Basis for Ecumenicity: A Seventeenth Century Conception
Authors: Hudson Winthrop S.
Published: April 2006

The use of the word “denomination” to describe a religious group came into vogue during the early years of the Evangelical Revival. Typical of the mood which gave currency to the new term are John Wesley's oft-quoted words; “I … refuse to be distinguished from other men by any but the common principles of Christianity⃜ I renounce and detest all other marks of distinction. But from real Christians, of whatever denomination, I earnestly desire not to be distinguished at all⃜ Dost thou love and fear God? It is enough! I give thee the right hand of fellowship.” The word “denomination” was adopted by the leaders of the Evangelical Revival, both in England and America, because it was a neutral term which carried with it no implication of a negative value judgment.
Temples Converted into Churches: The Situation in Rome
Authors: Niederer Frances J.
Published: April 2006

The intimate connection between religious rites and civic activities in ancient Rome made it imperative that the Christian Church establish early certain tolerant policies. In a society where even granaries and police barracks had altars to guardian deities, where a citizen could not pay taxes, enter a museum, or collect his dole without coming into contact with an official religion, it was impossible to designate certain areas or buildings as “secular” and others as “religious,” to permit entry to some places and forbid it to others. Thus we find Tertullian about 200 A. D. writing in his De Spectaculis: “There is no law forbidding the mere places to us. For not only the places for show-gatherings, but even the temples, may be entered without any peril of his religion by the servant of God, if he has only some honest reason for it. … The places themselves do not contaminate, but what is done in them.” With the adoption of the new religion as that of the State itself, however, the situation changed. Buildings like the Senate chamber, inaugurated as templum and dedicated to the goddess Victoria, had to continue in their civic functioning. But what of the temples proper—those buildings which could not now justify their existence in terms of civil, social, or political activity?
Jonathan Edwards and Justification by Faith
Authors: Schafer Thomas A.
Published: April 2006

The Great Awakening of 1740–41, which set for a century and a half the basic patterns of American revivalist religion, was itself shaped by earlier outpourings of the Spirit. The most influential of these was undoubtedly the revival of 1734–35 in Jonathan Edwards' congregation at Northampton, a revival which spread widely in western Massachusetts and even south into Connecticut. Edwards' preaching methods were copied and his congregation's conversion experiences emulated not only in the immediate revival but, through Edwards' Faithful Narrative of them, in the Whitefield and subsequent awakenings. The Northampton awakening had been in process of preparation for two or three years under Edwards' preaching. But its first overt manifestation coincided with Edwards' two lectures on justification by faith alone, sermons preached avowedly against Arminianism and in spite of the warnings and censure of some of his influential kinsmen.
The Relations of George Whitefield and Howell Harris, Fathers of Calvinistic Methodism
Authors: Evans Richard W.
Published: April 2006

The eighteenth century Welsh revivalist, Howell Harris, was record conscious. He left behind almost 300 Diaries and almost 3,000 letters, together with miscellaneous papers, known as “The Trevecka Manuscripts”. (Trevecka, a village in Breconshire, South Wales, was Harris's home.) Today, they form the nucleus of the Calvinistic Methodist Connexional Archives and are deposited in the National Library of Wales, at Aberystwyth.
Origen, Eusebius, and the Iconoclastic Controversy
Authors: Florovsky George
Published: April 2006

The Iconoclastic controversy was undoubtedly one of the major conflicts in the history of the Christian Church. It was not just a Byzantine conflict; the West was also involved in the dispute. It is true, however, that the West never followed the East in the theological argument, nor did it suffer all the implications and consequences of the Byzantine theology of the Icons. In the history of the Christian East it was, on the contrary, a turning point. All levels of life were affected by the conflict, all strata of society were involved in the struggle. The fight was violent, bitter, and desperate. The cost of victory was enormous, and tensions in the Church were not solved by it. The Church in Byzantium has never recovered again her inner unity, which had been distorted or lost in the Iconoclastic strife.
The Retractationes of Saint Augustine
Authors: Eller Meredith F.
Published: April 2006

In the year 427, when Saint Augustine was seventy-two years of age, he began to work on a treatise which he called the Retractationes. This was a task he had been wanting to accomplish since 412, when the idea first occurred to him, as he confessed to Marcellinus,1 “to gather together and point out, in a work devoted to this express purpose, all the things which most justly displease me in my books.” He states in the Prologue to the Retractationes that he finally felt forced to begin the work. “For a long time I have been thinking over and planning a task which, with the help of the Lord, I am now beginning, because I think it should be postponed no longer: namely, to review my writings, whether books, letters, or tractates, with a kind of judicial severity, and to indicate, as if with a censor's pen, what displeases me.”2
Volkskirche, ‘Christian State,’ and the Weimar Republic
Authors: Borg Daniel R.
Published: April 2006

In recent years growing numbers of German and American church historians have turned their attention to the spectacular Kirch enkanipf (Church Struggle) under the Nazis but have so far largely neglected the preceding Weimar period. And yet it stands to reason that the ambiguous response of Evangelical churches in the 1930's to a seemingly demonic use of political power can be explained, at least in part, by their political and social attitudes in the 1920's.
The Religious Feelings of the American People, 1845-1935: A British View
Authors: Rapson Richard L.
Published: April 2006

British travelers have swarmed along American shores in vast numbers ever since the early years of the new republic. During the nineteenth century they erected a model of the United States, resembling Tocqueville's, with which they nearly always came to understand America. It was built around two generalizations. First, Americans believe in the principle of equality, or more precisely, the belief that all men deserve equal opportunities to rise, no matter what their inherited rank in society. And, second, Americans make an heroic effort to incorporate this principle into the daily institutional fabric of their national life—into the public schools, into family relationships in the homes, into a political life which revolves around the universal ballot, into their adoring attitude towards women and children, into their respectful treatment of “help,” and into the fluid class structure itself.
Jonathan Edwards and the Theocratic Ideal
Authors: Alexis Gerhard T.
Published: April 2006

Looking back upon the Puritan Holy Commonwealth from the vantage point of our Great Society, we recognize continuity, but it would be surprising if we were not more conscious of differences. Not the least of these, we might assume, would be the abandonment of a colonial ideal of theocracy in favor of a wall of separation between church and state in a thoroughly secularized world. Surely in a day when God is hidden or dead we do not look for any avenues of divine direction in mundane affairs or for some visible body of saints through whom God's continuing will for culture may be made known. Yet it has been urged that even after the Puritan theocracy collapsed “the Puritan vision of the political order subdued to God and operating under his will by his people was not lost. It persisted in American life through various transformations until thoroughly secularized.” The thesis deserves scrutiny, period by period, person by person. For our purposes we can find substantial evidence of a continuing theocratic ideal in such a suggestive period as the Great Awakening,2 when revivalist preachers and excited followers seemed to rattle and even threaten the structure of their own society, and certainly left a legacy of movements and causes to affect the body politic later. Towering over all other figures in the upheavals of the 1740's is that fascinating and enigmatic Puritan, Jonathan Edwards. The specific purpose of this paper is to inquire whether this contemporary of Davenport and Tennent—as well as Franklin and Mayhew—did what we might expect him to do: support and transmit a theocratic ideal.
Early Alexandrian Christianity
Authors: Grant Rorert M.
Published: April 2006

Nearly everything that is recorded about the early history of Alexandrian Christianity lies in theChurch Historyof Eusebius. Many Alexandrian theological writings are preserved, but as might be expected they cast little light on historical events. Now the basic difficulty with Eusebius' work is that it has to be classified as “official history.” It therefore contains a judicious mixture of authentic record with a good deal of suppression of fact and occasional outright lies. He wrote it in defence of himself and his friends and their outlook toward the nascent imperial church establishment under God's messenger Constantine.
The Image of the Protestant Minister in the Christian Social Novel
Authors: Nicholl Grier
Published: April 2006

The image of the American Protestant minister in the American novel of the late nineteenth and early twentieth centuries was, according to many scholars, predominantly a negative one. Conservative, steeped in outdated creeds, aloof from modern realities, and materialistic—these were some of the kinder descriptions of the much maligned Protestant clergyman which they find in the American novel of this period. But my own study of over one hundred Christian social novels, which reflect the rise of the social gospel in American Protestantism, leads me to urge a reassessment of this traditional view of the literary image of the Protestant minister. As propaganda for the emerging social gospel, the Christian social novel portrays not only the stereotyped picture of the clergyman, but more prominently a new kind of minister—physically rugged, intelligent, deeply religious, compassionate and above all a man concerned with the application of the gospel to economic and social problems. He was, in sum, an idealized image of the kind of heroic minister needed to take the gospel out of the sanctuary and into the slums and factories of modern urban America.
The Sandwich Islands Missionaries Create a Literature
Authors: Tate Merze
Published: April 2006

Aside from conversions, the most notable and noble achievements of the Congregational and Presbyterian missionaries, who journeyed to the Sandwich Islands under the auspices of the American Board of Commissioners for Foreign Missions, were the systematization of the Hawaiian language, the development of an educational system, and the preparation of literature to be used in the churches and schools. Evangelism was the primary function of the mission, but teaching and printing, although auxiliary to the main function, played a large and significant role in the christianizing process. Through the printed word the missionaries gained access to the hearts and minds of their pupils; religious concepts and ideas were incorporated in the reading material; thus teachers converted as they taught.
The Race Problem and Presbyterian Union
Authors: Reimers David M.
Published: April 2006

After nearly a century of division the Presbyterian Church in the United States (the southern church) and the Presbyterian Church in the United States of America (the northern church) attempted to unite in 1954. The southern Presbyterians voted against the merger and kept America's two largest Presbyterian bodies divided. Although little was said concerning race relations during the debates on unification, there is reason to believe that the race issue was extremely important in the defeat of the plan in the South. Two sociologists, perhaps exaggerating, have concluded that it was the key factor in the failure of union. In 1955 the moderator of the southern church told the General Assembly of the North that he felt the Negro question, in particular the Supreme Court's decision on school desegregation, affected the vote; and the organ of the North, Presbyterian Life, echoed this opinion.
The Moravian Missionaries and the Labrador Eskimos in the Eighteenth Century
Authors: Whiteley William H.
Published: April 2006

In the eighteenth century the Moravian Brethren founded on the coast of Labrador a mission to the Eskimos which is now approaching its bicentenary. Although supported by the British government, the mission owed its success largely to the zeal of the Moravians themselves, together with the prudent wisdom of the policies they developed to deal with a native people formerly regarded as savage and lawless by all Europeans who came in contact with them.
Today's Counter Culture: The Radical Reformation as Analogue? (Preliminary Abstract)
Authors: Peachey Paul
Published: April 2006

With Marx's assertion that social existence determines the consciousness of men rather than the reverse, the ancient debate concerning freedom and necessity entered a new phase. Yet another dimension was added when Freud discovered the unconscious powers of the psyche. Subsequently, although thought has vacillated between the sociological and the psychological modes of analysis, both have underscored the deterministic sources of human behavior. Meanwhile, as if this were not enough, the assimilation of human behavior to nature, and thus also to the empirical methods of science and technology, has assured the total triumph of determinism.
Hooper's Alleged Authorship of A Brief and Clear Confession of the Christian Faith
Authors: Ross Don S.
Published: April 2006

The question concerning the authorship of A Brief and Clear Confession of the Christian Faith, ascribed to John Hooper, is raised in the only extensive work on Hooper, an unpublished dissertation written at the University of Zurich by W. M. S. West. West covers certain intrinsic difficulties involved in ascribing this work to Hooper and finds that this work
Calvin's Doctrine of Baptism
Authors: Grislis Egil
Published: April 2006

John Calvin succeeds in stating his position on baptism in such a way that it becomes not only an integral part of his entire system of theological thought, but also an occasion for a very lucid exposition of the central themes characteristic of his theology. Calvin achieves this by carefully delineating the proper manner of approach to the discussion of the doctrine of baptism. Specifically, Calvin insists that the meaning of baptism cannot be genuinely understood if we take the external ceremonies as the point of departure for our discussion. Instead, it is of basic importance first and foremost to be concerned with the promises of God offered in baptism, never forgetting that these are the inward mysteries for whose sake the outward signs are present. Such an approach is possible and even necessary because of the relationship which exists between the word and the sacramental sign. The sacrament never exists autonomously; it is, as we shall soon discuss in more detail, rather like an appendix that is attached for the purpose of confirmation and ratification to an already clearly given divine word of promise.
Noah Porter versus William Graham Sumner
Authors: Bledstein Burton J.
Published: April 2006

In January 1879 William Graham Sumner, Professor of Political and Social Science at Yale, assigned as a textbook the popular work by Herbert Spencer, The Study of Sociology. In a letter to the trustees in June 1880, the president of the college, Noah Porter, objected to the use of the volume. He suggested that Spencer's atheistic materialism would intellectually, morally and religiously harm immature students and bring notoriety to be the institution. Instead, of course, Noah Porter acquired the notoriety in this early and widely publicized case of academic freedom. William Graham Sumner was judged to be a bold and heroic spokesman for professional prerogatives, an uncompromising teacher of the new discipline of sociology. And Noah Porter served the sentence of historical disrepute that the supporters of Sumner passed on him.
Conciliarism at the Fifth Lateran Council?
Authors: Oakley Francis
Published: April 2006

Conciliarism at the Fifth Lateran Council? Despite the current interest in things conciliar this is a strange and, no doubt to some, a rather forced juxta position. For what, after all, is there to be said about it? The council may indeed have been a great non-event in the religious history of the sixteenth century but it was surely a highly papalist non-event. Was it not, in form and procedure, a faithful copy of the papal general councils of the pre-Conciliar era—of Lateran IV (1215), of Lyons (1274), of Vienne (1311)? To what did it owe its convocation if not the desire of Julius II to cut the ground from under the feet of the dissidentconciliabulumof Pisa (1511–12)—itself, of course, summoned by the cardinals of the opposition with the support of the French king and very much a conciliarist's council? Were not the first half-dozen sessions occupied almost exclusively with the condemnation of the activities of that council, the proscription of those who persisted in adhering to it and the reconciliation of those who had abandoned it? Did not the eleventh session witness the definitive rejection of the Pragmatic Sanction of Bourges, the base from which for so long conciliarist thinkers had been able to operate with impunity? Did it not witness also the unambiguous assertion of the superiority of pope to council, and was not this principle underlined in practice by the craven responsiveness of the council fathers to papal demands? And so on. It is easy enough to envisage the questions, the queries, the dissents.1
John Colet and Erasmus' Enchiridion
Authors: Kaufman Peter Iver
Published: April 2006

In the autumn of 1495 Desiderius Erasmus began his theological studies in Paris and during the next four years sampled the wares of Scotists lecturing at the University. From the Augustinian monastery at Steyn, where Erasmus pursued his own studies in secular literature under the disapproving eye of his abbot, the University of Paris must have seemed like a bank of resplendent lights drawing the Christian scholar into the company of learned and erudite colleagues. Exposure to scholasticism and to those who came to sharpen their skills in scholarly disputation soon convinced Erasmus that the light had been anignis fatuusand that the university was no place for a free and eclectic spirit. Erasmus was as unhappy as a graduate student who realizes too late that he has enrolled in the wrong department at the wrong school. He bitterly complained that the schoolmen were sectarian, contentious, and confused; and he deplored the sparing and deleterious accommodations at the College de Montaigu, his place of residence. A small cadre of Parisian humanists who shared Erasmus' predilection for secular literature furnished the young scholar with some diversion, but Erasmus required little prompting to hasten from Paris. When William Blount, Lord Mountjoy, asked Erasmus to accompany him across the Channel to England in 1499, the Dutch scholar could not have been more pleased. By late summer he had made the crossing and had visited London, and by October he was dining in Oxford with Richard Charnock, Prior of St. Mary's College.
The German Lutheran Church and the Rise of National Socialism
Authors: Tiefel Hans
Published: April 2006

The attempt to arrive at a balanced and objective understanding of the relationship between the German Protestant church, which is predominantly Lutheran, and the rise of National Socialism is an almost impossible task today. For what we now hear about the Protestant church of the thirties tends to be written by those who were vindicated by the turn of events, while those who supported Hitler and National Socialism have tended to remain silent, understandably enough. The flood of books and articles by the Confessing Church gives the misleading impression that the stand of the church toward the Nazi state was one of resistance and opposition. Instead, the main Protestant response to Hitler and to the nationalistic forces he represented ranged from inactive indifference to over-whelming support. The Confessing Church, which did display a courageous though not always consistent opposition, at best never spoke for more than about one tenth of all Protestant Christians.
Urbanization and the Evangelical Pulpit in Nineteenth-Century Scotland
Authors: Enright William G.
Published: April 2006

Urbanization was the child of the industrial revolution. Born in the previous century, urban life rapidly matured in the nineteenth. The growth of industrial centers such as Glasgow placed an unbearable strain on the existing parochial system as people who had been reared in rural ways were thrust into urban situations alien to rural interests. One observer described the movement of the population from country to town as “a flood which swept away all the old relations of urban and rural districts.” The result of this social upheaval was twofold: a widespread attitude of religious disinterest and the appearance of social vices on a large scale. To the staid but wary religious community, urbanization appeared to be the basis of irreligion and moral decadence.
From Religion to Ethics: Andrew D. White and the Dilemma of a Christian Rationalist
Authors: Altschuler Glenn C.
Published: April 2006

In 1896 Andrew D. White publishedA History of the Warfare of Science with Theology in Christendom, a work which had consumed his scholarly passion for twenty years. His original interest in the subject stemmed from his difficulties, while President of Cornell, with Protestant sectarian critics. During those years, he answered opponents somewhat guardedly in lectures and letters to religious publications, but at the same time he began research on what he hoped would he hismagnum opus, a work to demonstrate the futility of attempts by religious advocates to prohibit scientific inquiry and to defend essential Christian truths. “I wish the clergy to read it,” he told historian George Lincoln Burr, “and if they like to attack it, and no university on my shoulders.”
The Radical Pietism of Count Nicholas Zinzendorf as a Conservative Influence on the Awakener, Gilbert Tennent
Authors: Coalter Milton J
Published: April 2006

Unlike the religious dominance of Puritans in New England and Anglicans in the South, the mid-Atlantic colonies of eighteenth-century America were covered with an assortment of northern European churches and sects. By the 1740s, an overflow of New England Puritans shared New York with an earlier immigrant population of Reformed Dutch and French Huguenots. In the Raritan valley of New Jersey, Scotch-Irish Presbyterians lived alongside enclaves of more Dutch, and coexisted with English Quakers, Swedish and German Lutherans, and a variety of sectarians along the lower Delaware River and in the city of Philadelphia. On the upper Delaware were further German settlements while along the western frontiers of Penn's colony additional Scotch-Irish Calvinists were to be found.
Innocence Abroad: The “American Religion” in Europe
Authors: Hutchison William R.
Published: April 2006

Americans pondering cultural relationships to Europe have always rather enjoyed quoting that splendidly splenetic outburst of rhetorical questions that the Reverend Sydney Smith posed in 1820 in the Edinburgh Review: “In the four quarters of the globe, who reads an American book? or goes to an American play? or looks at an American picture or statue? What does the world yet owe to American physicians or surgeons?” As Smith's catalogue continues, it becomes Job-like; or rather, by no accident, like God's questions to poor Job. Where were the Americans, Smith thunders, when we British laid the foundations of modern culture? “Where are their Foxes, their Burkes, their Sheridans?… What new substances have their chemists discovered? What new constellations have been discovered by [their] telescopes?”
A New Perspective on Father Charles E. Coughlin
Authors: Athans Mary Christine
Published: April 2006

The number of those who remember hearing the voice of Father Charles E. Coughlin on the radio on Sunday afternoons in the 1930s and 1940s is dwindling. Those who do recall generally respond with adulation or disdain. Coughlin, like his contemporary Franklin D. Roosevelt, was either loved and admired or held in a kind of contempt. In the past, writers reflected on Coughlin chiefly from a political or socio-cultural point of view. My goal in researching “the radio priest,” however, has been to explore the theological roots of the anti-Semitism (more properly anti-Judaism), which became a dominant note in his speeches and writings, particularly in the year 1938 and thereafter.
Henry VII and Sanctuary
Authors: Kaufman Peter Iver
Published: April 2006

The association of the early Tudors with the elimination of ecclesiastical prerogatives and immunities has achieved a conspicuous respectability. Most attention is lavished justifiably upon Henry VIII, but the plural is stubborn. Henry VII has been paired with his more combative son, and his reign (1485–1509) is commonly credited as an important phase in the evolution of anticlerical prohibitions. Scholars seem convinced that he and his council “attacked” sanctuary and that the privilege's abridgment was something of a rehearsal for the English Reformation. But it is still possible, and not wholly unprecedented, to challenge the familiar view and to ask whether policies appraised as “notable encroachments” were either notable or, in fact, encroachments. After a sketch of the practice of sanctuary and a synoptical review of the thinking that led to sanctuary's destruction, we can return to Henry VII's council and courts and reevaluate earliest Tudor policy as an illustration of certain late medieval transformations of the abiding coalition between crown and church.
The Role of Women in Early English Nonconformity
Authors: Greaves Richard L.
Published: April 2006

The involvement of English women in the radical Protestant movements of the 1640s and 1650s has attracted the attention of a number of modern historians. The hub of such studies is Keith Thomas's provocative 1958 essay, “Women and the Civil War Sects,” which focuses on the expanded role of women in these groups and on the way in which sectarian views indirectly undermined the patriarchal family. More recently, Dorothy Ludlow has studied female preachers in this period, insisting that they were not fanatics but sober women with a distinctive sense of Christian calling who claimed full membership in the Christian community. The more well-known women, such as Anne Hutchinson and Mary Cary, have been the subject of recent studies in their own right. For the period after 1660, Pamela Volkman has examined the contrasting ways in which male and female converts to the sects were depicted, noting that women were more likely to be accused of emotional volatility, immorality, or even insanity than were men. These studies have progressed to the point that we are in no danger of overlooking the role of women in English Nonconformity in the mid-seventeenth century.
Religion and Reform in the City: The Re-Thinking Chicago Movement of the 1930s
Authors: Dorn Jacob H.
Published: April 2006

Historians have produced a rich and sophisticated literature on urban reform in the progressive era before the First World War. It includes numerous studies of individual cities, biographies of urban leaders, and analyses of particular movements and organizations. This literature illuminates important variations among reformers and their achievements, the relationships between urban growth and reform, and the functional role of the old-style political machines against which progressives battled. Similarly, there are many examinations of progressive-era reformers' ideas about and attitudes toward the burgeoning industrial cities that had come into being with disquieting rapidity during their own lifetimes. Some of these works go well beyond the controversial conclusions of Morton and Lucia White in The Intellectual Versus the City (1964) to find more complex—and sometimes more positive—assessments of the new urban civilization.
H. Richard Niebuhr: A Fresh Look at His Early Years
Authors: Diefenthaler Jon
Published: April 2006

In the preface to his first study of American Christianity, The Social Sources of Denominationalism, H. Richard Niebuhr gave his reasons for undertaking the book. A course in “Symbolics” he taught as a seminary professor had convinced him that any attempt to distinguish denominations primarily by references to their doctrines or to approach the problem of Christian unity from a purely theological point of view was “artificial and fruitless.” Real understanding required a shift of orientation from theology to history, sociology, and ethics.
The Associationists: Forging a Christian Socialism in Antebellum America
Authors: Guarneri Carl J.
Published: April 2006

In the early 1840s a wave of enthusiasm for the socialist theory of Charles Fourier swept through American reform circles. Excited utopians in New York, Boston, and elsewhere in the North divided their efforts between publicizing their version of Fourierism, called “Association,” and building model communities or “phalanxes” to illustrate it. While the history and sociology of their nearly three dozen short-lived communal experiments continue to attract scholarly attention, the Associationists' writings have been relatively neglected. Yet the expositions and arguments that won thousands of converts to Fourierism represent an innovation in American religious thought too important to be forgotten: the first extensive attempt to harness the powerful ideas and symbols of Christianity to the emerging worldview of secular socialism.
Luther and the Ascent of Jacob's Ladder
Authors: Steinmetz David C.
Published: April 2006

On the west front of Bath Abbey there are carved two stone ladders stretching from heaven to earth on which twelve angels are climbing, six on each ladder. A tourist who sees the west front of the abbey for the first time is told that the carvings represent the dream of Oliver King, Bishop of Bath and Wells under Henry VII and his former chief secretary. The bishop had a nocturnal vision of angels climbing ladders to heaven. As he stood before the ladders in amazement, he heard voices saying that an olive should establish the crown and that the king should restore the church. He took the reference to olives and kings to be an allusion to his own name and concluded that he, Oliver King, should support the Tudor monarchy and rebuild the ruined abbey at Bath.
The Wauwatosa Theology: John Philip Koehler and His Exegetical Methodology
Authors: Werth Charles E.
Published: April 2006

Wauwatosa is a suburb of the city of Milwaukee, Wisconsin. It was there that a particularly fascinating bit of twentieth-century church history was played out between 1900 and 1929. Three theological professors, J.P. Koehler, August Pieper, and John Schaller, headquartered in Wauwatosa sought to influence a generation of students preparing for the ministerium of the Wisconsin Synod of the Lutheran church. Short-lived and generally scorned, the Wauwatosa Theology is clothed in a comic-tragic story. Its rise and fall is contemporaneous with the rise and fall of its chief framer, John Philip Koehler.
Catholick Congregational Clergy and Public Piety
Authors: Corrigan John
Published: April 2006

The history of Congregationalism in early eighteenth-century Boston has long been dominated by the figure of Cotton Mather (1663–1728), the learned pastor of Boston's Second Church. From Benjamin Franklin's notice of Mather's “do-good” campaign of Christian charitable works to recent scholarly studies of Mather's closet piety, historians have measured the religious mood of the period by the yardstick of ideas, joys, and complaints in Mather's voluminous writings. In the process, some questions about the history of Congregationalism have been answered, but historical understanding of the period has been hindered by the relative lack of scholarly attention to the theology of other members of the clergy who served Boston congregations in the decades leading up to the Great Awakening. Given the fact that the Boston clergy was divided between two parties, namely the Matherians1and those opposed to them, it should be obvious that any assessment of this stage of Congregationalism that is based primarily on the testimony of one party will be untrustworthy. My purpose here is to outline the thinking of that other party, the “catholicks,” with particular attention to how they addressed Congregationalism's most pressing issue, the nature of public piety.
Pierre d'Ailly and the Teaching Authority of the Theologian
Authors: Taber Douglass
Published: April 2006

The fourteenth-century scholastic was obsessed with the problem of truth. One manifestation of this interest was the development of the highly abstract disciplines of formal logic and epistemology, by the study of which, philosophers and theologians believed, it would be possible to arrive at the truth with greater confidence. But the successors of Ockham and Holcot were interested in more than mere abstractions: they wished to establish a means by which the truth, once discovered, could be validated and its accuracy guaranteed to laity. When the truth in question was a point of Christian doctrine, this concern took on a special urgency. Confronted by an alarming array of both academic and popular heresies, the church in the thirteenth and fourteenth centuries could no longer be satisfied simply to assert the infallibility of Christian truth sub specie aeternitatis; it was ever more necessary to make determinations of Christian truth and falsehood in this life. There resulted occasionally heated and always interesting debates over the nature and distribution of doctrinal authority.
John Hutchinson's Critique of Newtonian Heterodoxy
Authors: English John C.
Published: April 2006

“Nature and Nature's laws lay hid in night: God said, Let Newton be!—and all was light,” according to Alexander Pope. Other British subjects were not so sure. In recent years, historians have begun to take more seriously the persons who opposed Newton on either philosophical, scientific or theological grounds. Rival systems of natural philosophy were already in the field, including the scholastic, the alchemical, and especially the Cartesian. Newton had learned a great deal from Descartes, but he also set out to correct the errors in his system. Many Cartesians, at least in the period shortly after 1687, were not convinced by Newton's arguments. His methodology was suspect as well. The mathematics that Newton had invented was hard to follow and the role that it played in his system was unfamiliar. Political antipathies sometimes led to the rejection of Newtonianism. But the crux of the problem was theological. Newton's natural philosophy, as stated in hisPrincipia Mathematica, seemed to undermine the traditional doctrines of the Christian religion.
Effect of zeolite filler on the thermal degradation kinetics of polypropylene
Authors: Pehlivan H. , Balköse D. , Ülkü S. , Tıhmınlıoğlu F.
Published: April 2006

In this study, the thermal degradation behavior of polypropylene (PP) and PP–zeolite composites was investigated. Clinoptilolite, a natural zeolitic tuff, was used as the filler material in composites. The effects of both pure clinoptilolite and silver‐ion‐exchanged clinoptilolite on the thermal degradation kinetics of the PP composites was studied with differential scanning calorimetry (DSC) and thermogravimetric analysis (TGA). Polymer degradation was evaluated with DSC at heating rates of 5, 10, and 20°C/min from room temperature to 500°C. The silver concentration (4.36, 27.85, and 183.8 mg of Ag/g of zeolite) was the selected parameter under consideration. From the DSC curves, we observed that the heat of degradation values of the composites containing 2–6% silver‐exchanged zeolite (321–390 kJ/kg) were larger than that of the pure PP (258 kJ/kg). From the DSC results, we confirmed that the PP–zeolite composites can be used at higher temperatures than the pure PP polymer because of its higher thermal stability. The thermal decomposition activation energies of the composites were calculated with both the Kissinger and Ozawa models. The values predicted from these two equations were in close agreement. From the TGA curves, we found that zeolite addition into the PP matrix slowed the decomposition reaction; however, silver‐exchanged zeolite addition into the matrix accelerated the reaction. The higher the silver concentration was, the lower were the thermal decomposition activation energies we obtained. As a result, PP was much more susceptible to thermal decomposition in the presence of silver‐exchanged zeolite. © 2006 Wiley Periodicals, Inc. J Appl Polym Sci 101: 143–148, 2006
Antimicrobial activity of statistical polymethacrylic sulfopropylbetaines against gram‐positive and gram‐negative bacteria
Authors: Ward Marty , Sanchez Melissa , Elasri Mohamed O. , Lowe Andrew B.
Published: April 2006

A series of statistical copolymers derived from 2‐(dimethylamino)ethyl methacrylate with four different hydrophobic comonomers (ethyl, butyl, cyclohexyl, and octyl methacrylates) have been prepared via conventional free radical copolymerization under bulk conditions. The copolymers have been subsequently modified, with 1,3‐propanesultone to yield the corresponding polysulfoproylbetaine derivatives. Those copolymers exhibiting the requisite aqueous solubility have been screened with respect to their antimicrobial activity against two common and notorious pathogens, namely Staphylococcus aureus (S. aureus) and Escherichia coli (E. coli). We show that certain copolymers do indeed exhibit antimicrobial activity. The extent of activity is related to the molecular characteristics of the materials such as the molar composition and structure of the hydrophobic comonomer. © 2006 Wiley Periodicals, Inc. J Appl Polym Sci 101: 1036–1041, 2006
Preparation and ionic conductivity of solid polymer electrolyte based on polyacrylonitrile‐polyethylene oxide
Authors: Yang Hui‐Ying , Wu Gang , Chen Hongzheng , Yuan Fang , Wang Mang , Fu Ren‐Jun
Published: April 2006

The transparent and flexible solid polymer electrolytes (SPEs) were fabricated from polyacrylonitrile‐polyethylene oxide (PAN‐PEO) copolymer which was synthesized by methacrylate‐headed PEO macromonomer and acrylonitrile. The formation of copolymer is confirmed by Fourier‐transform infrared spectroscopy (FTIR) measurements. The ionic conductivity was measured by alternating current (AC) impedance spectroscopy. Ionic conductivity of PAN‐PEO‐LiClO4 complexes was investigated with various salt concentration, temperatures and molecular weight of PEO (Mn). And the maximum ionic conductivity at room temperature was measured to be 3.54 × 10−4 S/cm with an [Li+]/[EO] mole ratio of about 0.1. © 2006 Wiley Periodicals, Inc. J Appl Polym Sci 101: 461–464, 2006
Influence of the degree of substitution on the solution properties of chloromethylated polysulfone
Authors: Ioan Silvia , Filimon Anca , Avram Ecaterina
Published: April 2006

The conformational behavior and unperturbed dimensions of polysulfone and chloromethylated polysulfone with different degrees of substitution were investigated by viscometry in N,N‐dimethylformamide; we intended to use these results with more complicated structures with different properties and applications. The effects of concentration and temperature on the coil densities and dimensions and of chlorine content on the unperturbed dimension parameters are discussed. © 2006 Wiley Periodicals, Inc. J Appl Polym Sci 101: 524–531, 2006
High‐performance maleimide and nitrile‐functionalized benzoxazines with good processibility for advanced composites applications
Authors: Chaisuwan Thanyalak , Ishida Hatsuo
Published: April 2006

A maleimide and 2‐aminobenzonitrile (MIan) based benzoxazine has been synthesized and characterized. This benzoxazine has maleimide and nitrile functionalities that can polymerize, resulting in a highly crosslinked material. Incorporation of the imide group increases the shear viscosity compared to monofunctional benzoxazines but not as high as difunctional benzoxazines, allowing good processibility, while maintaining excellent mechanical and thermal properties. Catalysts, epoxy copolymerization, and rubber interlayer methods are utilized to optimize the composite properties. The 60% carbon cloth‐reinforced resin has achieved the flexural strength over 1 GPa. © 2006 Wiley Periodicals, Inc. J Appl Polym Sci 101: 548–558, 2006