bluuebunny/crossref_metadata_2025_split huggingface dataset:
Contextualism: From Modernist Method to Post-analytic Historicism?
Authors: Bevir Mark 
Published: July 2010

AbstractThis article provides a critical history of the Cambridge School of intellectual history. Laslett's work on Locke appeared to vindicate modernist historicism. Laslett shunned the broad narratives of romantic developmental historicists. He relied on bibliographies, unpublished manuscripts, and other evidence to establish atomized facts and thus textual interpretations. Pocock and Skinner's theories defended modernist historicism. They argued historians should situate texts in contexts and prove interpretations correct by using modernist methods to establish empirical facts. They attacked approaches that read authors as contributing to perennial debates or aiming at a coherent metaphysics. I argue we should reject modernist historicism with its methodological focus; we should adopt a post-analytic historicism focused on philosophical issues arising from analyses of the human sciences as studying actions by attributing meanings to actors and showing how these meanings fit into larger webs of belief.
Where is the Gospel, What Happened to Culture? The Reformed Church in Syria and Lebanon
Authors: Awad Najeeb 
Published: July 2010

AbstractThis paper is an attempt to address the question of gospel culture relationship from a Near Eastern perspective. Given the identity crisis challenge that the Reformed church of Syria and Lebanon is facing today, this paper discusses the following questions: is the gospel message, which is being enunciated by the Near Eastern Reformed ancestors of the American missionaries, applicable or not to the region's cultural and societal identity? Why are there features of conflict between the Reformed Near Eastern church's beliefs and values and the surrounding Christian cultural setting? Is this the responsibility of the missionaries or of the local, Arabic speaking Reformed church? These questions are answered by exposing two contemporary challenges that burden the Reformed church in the Near East. The first one is the relationship of the Reformed church to the theological and spiritual heritage of Eastern Christianity. And the second one is the relation of the Reformed ecclesial order, which is congregational and democratic in nature, to the Eastern ecclesial and social structure, which is hierarchical and autocratic in nature.
The Psychology of the Spirit and Oepke Noordmans
Authors: Theron Johann 
Published: July 2010

AbstractOepke Noordmans, the Dutch theologian, has described the Holy Spirit as interpreter and comforter. This chapter explores Noordmans' critical anthropology by showing how the Spirit's interpretation of the cross of Christ to comfort mankind critically challenges the positive humanistic anthropology in our society today. Sin cannot be scientifically explained, but expresses mankind's relationship to God. Kierkegaard, Dostoyevsky, and Kohlbrugge contribute to the discussion.
Theology in Higher Education in Post-Soviet Russia (1991–2008)
Authors: Maksutov Ivar 
Published: July 2010

AbstractIn this article the most urgent problems, which have arisen in the introduction of theology to Russian higher education, are examined step-by-step as examples of the situation in the post-Soviet area. Starting from the historical background of the question, the article describes the collapse of the study of religion and theology after the October Revolution in 1917 and looks at the status of theologians in Soviet society and their identity in present-day Russia. Subsequently, it analyzes theology as an educational discipline in Russia and concludes with the problem of the complex relationship between theology and the academic study of religion in contemporary Russia, which developed against the Soviet background of Russian science.
Hindu Ritual Dynamics: Case Studies from Contemporary Western Europe: Introduction
Authors: Nugteren Albertina 
Published: July 2010

AbstractIn the study of religion, Ninian Smart and Kim Knott were among the first to make a plea to investigate 'ethnic minority' or 'migrant' religion, and to indicate trends and patterns. In the 1990s a gradual vocabulary shift, from 'migration' to 'diaspora,' took place, at least in religious studies. Diaspora communities have increasingly become visible in public life, and their places of worship have begun to be recognisable features of the religious mosaic in many European cities. This special issue on Hindu ritual dynamics in western Europe starts with an introductory essay on some of the basic expressions used in the descriptions and analyses by the various authors. The introduction gives the reader a first impression of the ritual space that Hindu communities in the United Kingdom, the Netherlands, Norway, and Switzerland are occupying today.
Establishing Tamil Ritual Space: A Comparative Analysis of the Ritualisation of the Traditions of the Tamil Hindus and the Tamil Roman Catholics in Norway
Authors: Jacobsen Knut 
Published: July 2010

AbstractThe purpose of this essay is to make a contribution to the study of religious pluralism in the south Asian diasporas. The essay compares the establishment of ritual traditions of the Tamil Hindus and the Tamil Roman Catholics in Norway. There are several parallel developments, and the essay identifies some of these similarities. It is argued that features sometimes assumed to be unique of the Hindu diaspora may not always be so, but may be common features of several of the religious traditions of south Asia in the diaspora. Attention to the plurality of religious traditions in the south Asian diasporas is therefore sometimes a better strategy than the study of each religious tradition in isolation.
Journeying Towards Multiculturalism? The Relationship between Immigrant Christians and Dutch Indigenous Churches
Authors: Frederiks Martha Th. , Pruiksma Nienke 
Published: July 2010

AbstractDue to globalisation and migration western Europe has become home to adherents of many different religions. This article focuses on one aspect of the changes on the religious scene; it investigates in what way immigration—and Christian immigrant religiosity particularly—has affected the structure and identity of the Dutch Roman Catholic Church and the Protestant Church in the Netherlands. We argue that the Roman Catholic Church in the Netherlands has been able to accommodate a substantial group of immigrants whilst the PCN seems to encounter more problems responding to the increasingly multicultural society. We conclude that both churches, however, in structure and theology, remain largely unaffected by the influx of immigrant Christians.
William Henry Fitchett: Methodist, Englishman, Australian, Imperialist
Authors: Stuart John , Welch Ian 
Published: July 2010

AbstractHistorians of colonial Australia have long been fascinated by the effects of religious change on urban New South Wales and Victoria in the last quarter of the nineteenth century. This period, it is generally acknowledged, was one of evangelical revival amongst Anglicans and nonconformists alike. Well known (and sometimes world-renowned) evangelists from Great Britain and the United States invariably included cities such as Sydney and Melbourne on their international itineraries. But the local evangelical presence was strong; and this article focuses on William Henry Fitchett, a Melbourne-based evangelical Methodist clergyman who has largely escaped the attention of historians of religion. The reason he has done so is because he achieved fame in a rather different field: as a popular author of imperial histories and biographies. His published works sold in the hundreds of thousands. Yet he also wrote many serious works on religious matters. This article places Fitchett in the context of evangelical mission and revival within and beyond Australia, while also paying due attention to the influence of religion on his writing career. Les historiens de l'Australie coloniale ont longtemps été fascinés par les effets des transformations religieuses dans le monde urbain de New South Wales et Victoria durant le dernier quart du 19e siècle. Cette période est généralement considérée comme ayant été celle d'un Réveil évangélique parmi les Anglicans et les non-conformistes. Des évangélistes connus (et parfois mondialement connus) venus de Grande Bretagne et des Etats-Unis incluaient invariablement dans leurs périples internationaux des villes comme Sydney et Melbourne. Mais la présence évangélique locale était aussi forte, et cet article se concentre sur un pasteur de l'Eglise Méthodiste évangélique basé à Melbourne, William Henry Fitchett, qui a largement échappé à l'attention des historiens de la religion. La raison en est qu'il s'est rendu célèbre dans un domaine autre que religieux, à savoir comme auteur populaire d'histoires et biographies impériales. Les travaux qu'il a publiés se sont vendus par centaines de milliers d'exemplaires, mais il a aussi écrit des œuvres sérieuses sur des questions de religion. Le présent article replace Fitchett dans le contexte de la mission évangélique et du Réveil en Australie et au-delà, tout en se penchant sur la question de l'influence de la religion sur sa carrière d'auteur.
Defining the Heathen in Ireland and Africa: Two Similar Discourses a Century Apart
Authors: Bateman Fiona 
Published: July 2010

AbstractThis article looks at two different missionary projects separated by space and time: British Protestant missions to Ireland in the mid-nineteenth century; and Irish Roman Catholic missions to Africa in the 1920 and 1930s. It argues that in both cases missionary discourses were strongly influenced by prevailing public attitudes towards the 'other', in the earlier case the Irish, in the later case, the Africans. Using evidence from a range of contemporary mission publications, the article highlights the similarity between British Protestant efforts to 'colonise' Ireland in religious terms and later Irish Catholic attempts to create a 'Spiritual Empire' in Africa in the context of the recently-formed Irish Free State and in contrast to the ostensibly materialistic and corrupting influences on Africa of British imperialism. Cet article se penche sur deux projets missionnaires séparés dans le temps et l'espace: les missions protestantes britanniques en Irlande au milieu du 19e siècle, et les missions catholiques irlandaises en Afrique dans les années 1920-30. Il montre que, dans les deux cas, le discours missionnaire a été influencé par la façon dont le rapport à l'«Autre,» qu'il soit irlandais dans un cas ou africain dans l'autre, était généralement conçu. Par l'analyse de nombreuses publications missionnaires, le texte révèle les similarités existant entre les efforts des protestants britanniques pour «coloniser» religieusement l'Irlande et, plus tard, les efforts des Catholiques irlandais pour créer un «Empire spirituel» en Afrique dans le contexte du nouvel Etat Libre d'Irlande et d'un désir de se distinguer des influences matérialistes et néfastes de l'impérialisme britannique en Afrique.
Les Lieux de L'expansion Évangélique à Cotonou : Centralité des Espaces Cultuels et Dilution des Espaces du Prosélytisme
Authors: Mayrargue Cédric 
Published: July 2010

AbstractFocusing on the ways in which evangelical movements appropriate space, this article analyses the current dynamics of Christian expansion in Cotonou (Benin). Religious actors use all the opportunities the city off ers in terms of space, as they invest more and more sites with evangelical symbols. A double process is at play: on the one hand, the dynamics of these highly volatile and scattered sites, which are overrun by religious manifestations and give the impression that the whole city is being proselytized and, on the other, the valorisation of sites of worship as symbols of permanency and settlement for religious entrepreneurs. e paper concentrates on three processes: the centrality of sites of worship as the main framework of religious activity; the fragmentation of sites of proselytism which results in the presence of Christian actors in places that have no worshiping dimension and that were initially dedicated to other types of social activities; finally, the dilution of spaces of proselytism leading to the occupation of collective sites as well as the private sphere (squares, streets, concessions). Cet article étudie les dynamiques de l'expansion chrétienne à Cotonou (Bénin) à partir des modes d'appropriation de l'espace par les expressions évangéliques contemporaines. Les acteurs religieux utilisent toutes les opportunités que leur off re la ville en termes d'espace : de plus en plus de lieux sont investis par des acteurs et des symboles évangéliques. Un double processus est à l'œuvre : d'un côté une dynamique d'éclatement et de volatilité des espaces investis par le religieux, comme si la ville entière constituait un terrain de prosélytisme, de l'autre une logique de valorisation des lieux de culte, symbole de permanence et d'enracinement pour les entrepreneurs religieux. Trois processus sont étudiés : la centralité des lieux de culte comme cadre principal de l'activité religieuse ; la fragmentation des lieux du prosélytisme qui se traduit par la présence d'acteurs chrétiens dans des espaces n'ayant aucune dimension cultuelle et dédiés initialement et principalement à d'autres activités sociales ; la dilution des espaces de prosélytisme, enfi n, correspondant à une occupation de lieux collectifs et d'espaces privés : places, rues, concessions.
Rembrandts eerste Amsterdamse periode
Authors: Broos Ben 
Published: July 2010

In 1925 W. Martin published Pieter Lastman's painting Coriolanus and the Roman Women (Dublin, Trinity College). He read the date as 1622, which is stated in all subsequent publications. In the Lastman exhibition at the Rembrandthuis in 1991 the signature was transcribed as 'PLastman fecit A
0
1625'. This reading was, albeit unnoticed, a new source of information about Rembrandt's debut. Lastman's importance as Rembrandt's teacher is known. His Coriolanus turned out to be a key work, as has been stressed by Schatborn and Schwartz. On the basis of this painting, Rembrandt's training stint with Lastman has been dated 1624-1625 (Haak, Van de Wetering, White). Broos favoured 1625-1626, contending that this is suggested by Rembrandt's paintings of those years. Rembrandt's status in Lastman's workshop evidently entitled him to sign his own work. This view is contradicted by Defoer, who deems it unlikely that work signed by pupils would have left the master's workshop. It now appears that this actually did happen. In the year that Lastman painted his Coriolanus (1625), Rembrandt signed his first biblical painting, The Stoning of St. Stephen. This work, and notably the History painting in Leiden, is, also according to Chr. Vogelaar, inconceivable without the example of Coriolanus. A series of pictures dating from 1625 and 1626 were painted under Lastman's supervision. Henceforth they will have to be assigned to Rembrandt's first Amsterdam period, although they were hitherto regarded as dating from his time in Leiden. In the 1630s and also towards the end of his life, Rembrandt bore witness to his admiration of Lastman. Rembrandt must have been in Amsterdam in 1625 and 1626. During his stay there he met Hendrick van Uylenburgh, who settled in Amsterdam in 1625. Rembrandt was in contact with him, invested in his business, moved into his house in 1631, met his niece Saskia there and fell in love with her. The year 1625 undeniably marked a turning point in the life of the Leiden painter who was to become a burgher of Amsterdam.
Une oeuvre retrouvée de Hans van den Elburcht, franc-maître à Anvers en 1536
Authors: Delvingt Anne 
Published: July 2010

AbstractThe origins of the Martyrdom of Saint James the Less, an anonymous painting in the convent of the Sisters of Charity at Saint-Grhislain, have been traced. It was formerly one of the wings of a triptych that stood on the altar of the Fishmongers Guild in Antwerp Cathedral until 1798. The style and type of the figures in the Martyrdom of Saint James the Less are, in fact, analogous to those in the central panel of this triptych, the Miraculous Draught of Fishes (Antwerp Cathedral) as well as in its left wing, the Baptism of the Eunuch by Saint Philip, which was recognised in 1966 by Josua Bruyn in the Boijmans Van Beuningen Museum in Rotterdam. The subjects of the triptych's individual panels correspond with the dedication of the Fishmongers' Altar to Saints Peter, Philip and James the Less at the end of the sixteenth century. The Martyrdom of Saint James the Less is an extremely rare subject in Early Netherlandish painting, which serves as a decisive argument for identifying the panel in Saint-Ghislain as the right wing of the triptych. The artist, Hans van den Elburcht, employed the same engraving dated 1556 for the composition of the central panel as well as for two figures in the right wing, which thus provides a Terminus post quem of 1556 for the production of the triptych. A date of execution in the 1570s is most likely, since the style of the work is close to that of compositions by Maerten de Vos of the 1560s (cf. a series of the story of Rebecca in Rouen). Consequently, Van den Elburcht's triptych probably replaced an altarpiece that was destroyed during the Iconoclastic fury of 1566.
Philip van Dijk, een achttiende-eeuwse Haagse schilderkunsthandelaar met een lokale en internationale clientèle*
Authors: Altes Everhard Korthals 
Published: July 2010

AbstractPhilip van Dijk was an important eighteenth-century painter-dealer. During this period lots of dealers in paintings started out as painters, a combination also found previously in the seventeenth century. Quite a few painters began dealing due to the falling demand for contemporary art in the eighteenth century, and some of them sought new outlets abroad where there were many well-off collectors interested in both contemporary Dutch painters and the masters of the seventeenth century. Van Dijk, too, built up a clientele both locally in The Hague and abroad. Bills and receipts from Johan Hendrik, Count of Wassenaer Obdam, show that Van Dijk was actively involved in putting together the count's collection for more than 20 years. He bought old master paintings at auction as well as privately, painted several works himself, and was also a restorer. He provided similar wide-ranging services to Wilhelm of Hesse-Kassel, and bought paintings on the Dutch market for him. As a result of his painting skills, Van Dijk must have had a good eye for quality, and he could tell the difference between an original and a copy. Wilhelm sent the young painter Freese to Van Dijk's studio in The Hague, not just as an apprentice but also to learn the finer points of art dealing. Van Dijk was most likely also involved in the purchasing of paintings by other German rulers, among them Augustus III of Saxony and Christian Ludwig of Mecklenburg-Schwerin.
'gedaen door N. de Vos, tot Antwerpen'. Lotgevallen van de portretten van Joris Vezelaer en Margaretha Boghe, voorouders van Constantijn Huygens, geschilderd door Joos van Cleve
Authors: Schlüter Lucy L.E. 
Published: July 2010

AbstractBased on four letters dating from the period between December 1652 to January 1653, the article documents the vicissitudes of the portraits (and copies of them) of Joris Vezelaer and Margaretha Boghe. This couple, portrayed by Joos van Cleve in about 1518, were identified by Horst Gerson as the parents of Constantijn Huygens on his mother's side. Huygens, eager to obtain the original portraits or at least copies of them, makes enquiries from the art dealer Matthijs Musson in Antwerp and from the nephew (and niece) Buyex Alewyn, former guardians of the parental heritage in Deurne, but to his great surprise discovers copies which had been put on the market. Beatrix de Cusance, duchess of Lorraine, was so charmed by Huygens' enthusiasm for the ancestral portraits that she decided to buy them and present them to Constantijn. According to Buycx's letter of January 1653 the original portraits were sent to Vienna after the painter De Vos of Antwerp had made two sets of copies. Buycx, who owned one of these copies, consented to retrieve the original portraits from Vienna. This appeared to solve the problem of ancestral portraits, but no matter how grateful Huygens was to the Duchess of Lorraine, he was apparently not satisfied with mere copies. In a letter written fifteen years later (December 1667) it appears that Jacob Buycx had obtained further information about the location of the portraits, but had been unable to track them down after the sister of his wife, Helena Alewyn of Vienna, had received them. Buycx presumed an heir in Vienna, perhaps a Salicouffer, had them in his possession. From the Huygens collection of letters it appeared that there was another letter with information of the portrait panels. This letter, written in Dutch from Vienna (dated December 1, 1667) from an unknown writer to an unknown recipient indicates that a member of the Zollickhoffer family who had come down in the world may have sold the portraits. The letter also mentions the merchant Golddast of Vienna, who had been approached by someone in Holland to trace the "gentleman from Zuylichem" for a considerable amount of money. Unfortunately for Constantijn, however, the original portraits failed to return. One set of copies of the ancestors on both sides of the family remained until well into the eighteenth century - until 1786 - in the Huygens collection of family portraits, but to this day the whereabouts of neither of Margaretha Boghe's two copies have been traced.