Suchergebnisse

GESCHICHTE DES AUFGELASSENEN STIFTES DER REGULIRTEN CHORHERREN DES HEILIGEN AUGUSTIN ZU RANSHOFEN IN OBERÖSTERREICH Geschichte des aufgelassenen Stiftes der regulirten Chorherren des heiligen Augustin zu Ranshofen in Oberösterreich ( - ) Einband ( - ) Titelseite ([1]) Quellen zur Geschichte des Stiftes Ranshofen. ([3]) Erste Abtheilung. Ranshofen in der ältesten Zeit bis zum Tode des Propstes Konrad I. im Jahre 1311. (7) §. 1. Über Ranshofen in der ältesten Zeit bis zur Gründung eines regulirten Chorherrenstiftes daselbst im Jahre 1125. (7) §. 2. Von der Gründung des regulirten Chorherrenstiftes zu Ranshofen im Jahre 1125 bis nach Ablauf eines Jahrhunderts. (14) §. 3. Innere Einrichtung. - Lebensweise der Mitglieder des Stiftes Ranshofen. (17) §. 4. Stand des Stiftes Ranshofen unter dem Propste Manegold. (20) §. 5. Ranshofen unter den Pröpsten Meginhard und Altmann von 1157 - 1178. (22) §. 6. Die Pröpste Alhard, Liutold und Eticho, von 1178 bis 1196. (24) §. 7. Ranshofen unter den Pröpsten Berthold, Wiehard und Marquard von 1196 - 1230. (27) §. 8. Ranshofens Schicksale und Erwerbungen unter den Pröpsten Heinrich, Ortlieb und Sifrid von 1229 - 1277. (32) §. 9. Propst Konrad I. und sein kraftvolles Wirken von 1277 - 1311. (41) Pröpste: Äbte: Nonnen ohne Jahresangabe: (51) Zweite Abtheilung. Vom Propste Konrad II. bis zum Propste Augustin, von 1311 - 1529. (58) §. 10. Ranshofen unter den Prälaten Konrad II. und Ulrich I. (58) §. 11. Ranshofen unter den Pröpsten Werner und Heinrich II. von 1342 - 1375. (61) §. 12. Ranshofen zur Zeit der Pröpste Stephan I., Heinrich III., Mathias, Heinrich IV. und Erasmus, von 1376 - 1444. (63) §. 13. Die Pröpste Friedrich, Ulrich II., Thomas, Erhard und Wolfgang, von 1444 - 1491. (66) §. 14. Schicksale von Ranshofen unter den Pröpsten Leonhard, Blasius und Kasper, von 1491 - 1529. (70) Dritte Abtheilung. Geschichte des Stiftes Ranshofen vom Propste Augustin bis zum Tode des Propstes Simon, von 1529 - 1665. (77) §. 15. Ranshofen unter den Pröpsten Augustin und Adam, von 1529 bis 1587. (77) Vierte Abtheilung. Von dem Propste Stephan II. bis zum Tode des Propstes Philipp, von 1587 - 1634. (82) §. 16. Ranshofen unter den Pröpsten Stephan und Hilarius. (82) §. 17. Propst Philipp, seine Anordnungen und Schicksale des Stiftes unter ihm. (86) Fünfte Abtheilung. Ranshofens Schicksale unter den Pröpsten Simon und Benno. (92) §. 18. Regierung des Propstes Simon. (92) §. 19. Das Stift Ranshofen unter dem Propste Benno. (96) Sechste Abtheilung. Von dem Propste Ivo bis zur Auflösung des Stiftes im Jahre 1810 - 1811. (98) Die Pröpste Ivo, Augustin II., Gregor I., Ubald, Michael, Gregor II. und Johann von Nepomuk. - Ende des Stiftes. (98) Erster Anhang. (103) I. (103) II. (104) III. (104) IV. (105) V. (105) Zweiter Anhang. Reihenfolge der Pröpste des Stiftes Ranshofen. (106) Dritter Anhang. Erklärung einiger uns bekannter Ortsnamen. (107) Einband ( - )

Tailpiece. ; Pages 148-154 refer to Rhode Island legislation concerning religious liberty. ; "The case alluded to is that of Jackson ex dem. Tuttle vs. Gridley, 18 vol. Johnson's Reports, page 98. This cause was tried at the Oneida Circuit, before Mr. Justice Yates, in June, 1819." (p. 6-7) ; Buff printed paper cover. ; Mode of access: Internet.

Mode of access: Internet. ; Error tip. de sign., Ii2 numerada erróneamente por I2. ; Apostillas marginales.

Mode of access: Internet. ; Grab. calc. en A1r. ; Apostillas marginales.

Mode of access: Internet. ; Portada con grab. calc. ; Portada a dos tintas. ; Apostillas marginales.

16 p. ; Reproduction of original in Huntington Library. ; A satire, in verse.

Mode of access: Internet. ; Port. con esc. xil. real de Francia. ; Sign.: A-H8, I2.

CHRISTOPHORI ROSENBUSCHS REPLICA. AUFF DESS CALUMNIANTEN LUCAE OSIANDRI VERANTWORTUNG WIDER DIE JESUITER (VD16 R 3128) Christophori Rosenbuschs Replica. Auff deß Calumnianten Lucae Osiandri Verantwortung wider die Jesuiter (VD16 R 3128) ( - ) Titelseite ( - ) Dem Christlichen Leser / vnd [und] Liebhaber aller Ehren vnd [und] Warheit / rc. Genad vnd [und] frid Christi vnsers [unsers] lieben Herrn. ( - ) Etlicher gemeiner Stellen / Ränck vnd [und] Griff / deren sich Osiander in seiner Innzicht wider die Jesuiten gebraucht. (1) Replica auff die nichtige Verantwortung Osiandri / so er wider Rosenbuschs Ableinung seiner vier erdichten Aufflagen / wider die Jesuitter / gedichtet. (28) Replica auff die Verantwortung der ersten Aufflag von dem Pragischen Gemähl. (28) Summarischer Begriff deß Rosenbuschs ersten Ableinung. (29) Osianders newe Gegenwürff. (31) Replica auff Osianders lose Einwürff. (36) Replica auff die nichtige Verantwortung Osiandri / so er wider Rosenbuschs Ableinung seiner andern Aufflag von Brieffen gedichtet. (54) Summarischer Begriff deß Rosenbuschs andern Ableinung. (54) Osianders newe Gegenwürff. (56) Replica auff Osianders erstunckene Gegenwürff. (59) Volgen Lugenanders Lugendten. (105) Die erst Lugen ist / die Osiander auß dem vermeintē [vermeinten] gedichtē [gedichten] bericht einfürt: (105) Die ander Lugen. (105) Die dritt Lugen. (106) Die vierdt Lugen. (107) Die fünfft Lugen. (107) Die sechst Lugen. (109) Die sibend Lugen. (110) Die acht Lugen. (110) Die neundt Lugen. (111) Die zehend Lugen. (112) Replica auff die Verantwortung Osiandri / wider seiner dritten Aufflag Ableinung / von dem Postieren / vnnd [unnd] kriegerischen hereinziehen. (114) Summarischer Innhalt meiner ersten Antwort. (114) Osiandri Verantwortung. (115) Replica auff Osiandri Verantwortung. (116) Replica auff die Verantwortung Osiandri / wider mein Ableinung der vierdten Aufflag / von einer Liga die vns [uns] bewißt / vnd [und] deren wir Anfänger seyn sollen. (141) Ableinung. (141) Verantwortung Osiandri. (142) Replica auff Osiandri Verantvortung [Verantwortung]. (143) Beweiß / daß Rosenbusch Osiandro nit vnrecht [unrecht] gethon / da er ihme fürgeworffen / er süch Vnrhü [Unruhe] / Auffwiglen / Mißuerstand vnder [unter] den Ständen deß Reichs in seiner Warnung. (170) Beweiß / daß Rosenbusch vnd [und] andern mehr Predicanten nit vnrecht [unrecht] gethon / da er geschriben / wie sie viler Krieg Vrsacher [Ursache] gewesen. (198) Nun volgen die Verß von wort zu wort: (216) Ableinung etlicher anderer Punckten / die Osiander hinzügeflickt / damit sein Werck ein grösser Ansehen het. (220) Apocalypsis cap. IX. (253) Die Außlegung ist dise: (254) Errata sic corrigantur. ( - )

What do we value? For markets to operate and for economies to grow, producers must attract purchasers to the products they offer. In advanced capitalist economies, market saturation and decline of demand are constant threats to markets. But how do we understand why actors desire the things whose value they reveal in the purchase? In this article I distinguish between three types of value: Physical value, positional value and imaginative value. Based on Durkheim's sociology of religion, I argue that imaginative value emerges from the imaginative connections made between goods and socially rooted values, as well as the aesthetic ideals held by the purchaser. The article explores how the connection between objects and their symbolic meaning is created and maintained, and why the symbolic valuation of objects changes. By arguing that the imaginative value of goods is closely linked to social values, I suggest that consumption is not the expression of a hedonistic individualism but inherently connected to the social and moral order of society. Durkheim's sociology of religion is thus read as a sociology of valuation.

Is it ever permissible for the state to formally recognize one religion? This article focuses on just one aspect of this complex question. To be specific, a critical examination is conducted of what will be called the alienation argument against establishment, according to which this sort of connection between religion and the state is wrong to the extent that it makes some people feel alienated. Whilst this argument is often dismissed in contemporary academic analyses, considerations of this kind are frequently heard in political commentary and public debate. In this article, the three most important criticisms made of the alienation argument, which are referred to as psychologism, indeterminacy and falsity, are discussed. By arguing that it may be possible to rebut these three objections, at least to some extent, the aim of the article is to mount a partial defence of the alienation argument against religious establishment. Its conclusion is that feelings of alienation should play a significant role in making all-things-considered judgements about the justifiability of particular instances of establishment.

This article presents the way in which Indonesian citizens responded to the idea of the open market in the South East Asian country established by the AEC. The article chooses some opinions published by the Indonesian media: Kompas, Dakwatuna, Koran Muria, Koran Yogya, Islam Pos, Hizbut Tahrir website, and Jawa Pos from 2014 to 2016 which show fears of and resistance against the free market. In the arguments they exhibit the fears which are motivated by the citizens' sentiments of nationalism and religion. The article also finds that the AEC is not well understood by the citizens of Indonesia, perhaps due to the lack of socialization by the government. Indeed, the AEC documents do not show any aspects outside economy as the main enterprise of the community, such as religion and nationalism which indeed motivated the fears of the Indonesian citizens. This led to difficulty by Indonesians to accept the idea of the free market who are mostly religious and hold nationalism in high regard. This paper also presents the detailed reasons and the arguments of the fears of the free market in the South East Asia.

This article argues that Islam still plays a significant, if not a central role in Indonesian politics. It questions the notion that Indonesian voters have become "rational" and that religion no longer influences their electoral behaviour. The decline of Islamic parties' electoral clout should be interpreted not as the decline of political Islam but instead the reverse: Islam has penetrated the dominant nationalist, secular and Pancasila based political parties and has made them stronger in their contest against Islamic parties, which are no longer the lone channel for Islamic aspirations. The fact that almost all parties have accommodated religious aspirations and shied away from criticizing controversial religious issues shows the strength of religious influence in Indonesian politics today. The rising number of shariah-based by-laws in many districts in which local legislative assemblies are dominated by nationalist or secular parties, the passage of potentially discriminative bills by the national parliament in which nationalist or secular parties predominant, and the weak political response to the case of violence against Ahniadiyoh are prime examples of how religion is still a major force in Indonesian politics. Adapted from the source document.

The Russian state is formally secular. Several elements, however, suggest that the principle of secularism has run out of steam in Russia. These include the absence of real debate concerning this particular question, growing state control over social forces, the increasing visibility of the Russian church in public spaces & the persecution to which many religious minorities are subjected. In addition to supporting this observation, which is based on a normative approach to secularism, a consideration of the social construction of relations between church & state allows one to assess the degree of secularization attained by Russia. This is the result of conflicts & compromises between social actors who identify with secular principles or who, conversely, condemn them in order to advance their own positions. In Russia, relations between politics & religion are defined according to the principle of "hierarchized pluralism" & are explained by the predominance of the collective over the individual in representations. As a central element of tradition, religion is a legitimizing factor of the social order. Representations of secularism, for their part, draw upon the Soviet heritage as well as liberal perceptions. Adapted from the source document.

Analyse des Islams und der verschiedenen Theorien über die Entstehung der Religion; die Natur des Menschen, Kultur und Moral. (DÜI-Fis)

The article of record as published may be found at http://dx.doi.org/10.1080/09546553.2014.918879 ; Numerous scholars have investigated religiously motivated violence, particularly in the wake of September 11, including discussions on the role of modernity in triggering religious violence, the increasing presence of religion in politics, the violence-prone nature of certain religions, and religion's correlation with ethnicity and other conflict-intensifying variables. However, religious activism and violence are not new phenomena. Few theories have been advanced that move across time and space and, broadly, seek to explain the conditions under which religion becomes involved in activism and violence. This article argues that three broad causal arguments for religious activism—social movements, fundamentalism, and apocalyptic warriors—help explain the conditions under which religiously motivated violence occurs across time and space. These three causal arguments offer a spectrum of goals within religious activism, ranging from challenging social practices and government policies, to defending specific interpretations and practices of the faith, to hastening the apocalypse. Furthermore, each of these theories proposes different ways that religion becomes involved in social, political, and religious activism and the conditions under which groups use violence to further their goals. The article concludes by suggesting countermeasures for each type of religious activism.