Suchergebnisse

In the 1520s the Danish (and Norwegian) politics of religion was a complex matter and under severe pressure both from the Roman Catholic nobility and from radical Lutheran cities. This situation also triggered debates on the meaning and rationality of religion and rituals. The author concentrates on one of these debates: that between the Carmelite Paulus Helie and the Lutheran apostate Petrus Laurentii. Helie focused his arguments around concepts such as tradition, experience, and history. Laurentii argued that historical changes never would occur if tradition and human authority were given priority in the Christian church. Both participants in this debate also referred to the human senses. To Helie, the smells, tastes, and movements of the Christian rituals were instruments of transcendental experience. To Laurentii, the human senses were non-sense: not ritual, but rather true belief and sincere feelings were the only solution. *** V 20. letih 16. stoletja je bila danska (in norveška) politika religije kompleksno vprašanje pod močnim pristiskom tako rimskokatolišlega plemstva kakor radikalnih luteranskih mest. Položaj je spodbudil tudi razpravljanja o pomenu in racionalnosti vere in obredja. Avtor se osredinja na eno teh razprav – med karmeličanom Paulusom Heliejem in luteranskim odpadnikom Petrusom Laurentiijem. Helie je strnil svoje argumente ob konceptih tradicija, izkušnja in zgodovina. Laurentii je trdil, da ne bi bilo historičnih sprememb, če bi imeli tradicija in človeška avtoriteta prvenstvo v katoliški cerkvi. Oba razpravljalca sta se sklicevala tudi na človeške čute. Za Helieja so bili vonji, okusi in gibi v krščanskem obredju instrumenti transcendenčne izkušnje. Za Laurentiija so bili človečki čuti ne-čuti: edina rešitev je v pravi veri in iskrenih občutjih, ne pa v ritualu.

The article surveys the development of the concept of 'tradition' in the Roman-Catholic Church, with special regard to the 19th century and the First Vatican Council in 1870. Both the political and the ideological context of this development is taken into consideration, and the thinking of important theologians like Johann Adam Möhler, John Henry Newman and Giovanni Perrone is commented upon. The dogma of the papal infallacy is interpreted both as a result of the conscious strategy building of Pius IX (pope 1846-1878), as a construction meant to serve the 19th century mariology, and as a more general ideological solution to questions raised by modern historical research. Despite the fact that even the Protestant parts of Europe obviously found the concept of 'tradition' a fruitful one, the article argues the differences between the Roman-Catholic and the Protestant concepts.

This is the summary policy report of the Eunamus project. Drawing together findings from all of the other project reports and conferences, it reflects upon the way histories are constructed and deployed in Europe's national museums. It sets out to address two questions: In what ways do national museums, and the histories they display, contribute to social division and cohesion? How might national museums be a force for greater social cohesion in Europe in the future? The report discusses how national museums perform, interpret and narrate meaningful pasts and how these acts of communication are perceived by visitors and citizens. The report concludes with eight policy implications: National museums need to be autonomous creative institutions National museums need to understand and be open about their performances National museums need to overcome national constraints National museums need to develop and share tools for establishing bridge-building narratives National museums need to review their impact on perceptions of citizenship National museums need to reach new audiences Regional and local museums hold great potential for international bridge building National museums can act as forums for contested issues The three-year research programme, EuNaMus – European National Museums: Identity Politics, the Uses of the Past and the European Citizen, is coordinated at Tema Q at Linköping University (www.eunamus. eu). EuNaMus explores the creation and power of the heritage created and presented at European national museums to the world, Europe and its states, as an unsurpassable institution in contemporary society. National museums are defined and explored as processes of institutionalized negotiations where material collections and displays make claims and are recognized as articulating and representing national values and realities. Questions asked in the project are why, by whom, when, with what material, with what result and future possibilities are these museums shaped.

This is the summary policy report of the Eunamus project. Drawing together findings from all of the other project reports and conferences, it reflects upon the way histories are constructed and deployed in Europe's national museums. It sets out to address two questions: In what ways do national museums, and the histories they display, contribute to social division and cohesion? How might national museums be a force for greater social cohesion in Europe in the future? The report discusses how national museums perform, interpret and narrate meaningful pasts and how these acts of communication are perceived by visitors and citizens. The report concludes with eight policy implications: National museums need to be autonomous creative institutions National museums need to understand and be open about their performances National museums need to overcome national constraints National museums need to develop and share tools for establishing bridge-building narratives National museums need to review their impact on perceptions of citizenship National museums need to reach new audiences Regional and local museums hold great potential for international bridge building National museums can act as forums for contested issues The three-year research programme, EuNaMus – European National Museums: Identity Politics, the Uses of the Past and the European Citizen, is coordinated at Tema Q at Linköping University (www.eunamus. eu). EuNaMus explores the creation and power of the heritage created and presented at European national museums to the world, Europe and its states, as an unsurpassable institution in contemporary society. National museums are defined and explored as processes of institutionalized negotiations where material collections and displays make claims and are recognized as articulating and representing national values and realities. Questions asked in the project are why, by whom, when, with what material, with what result and future possibilities are these museums shaped.

Frontmatter -- Contents -- Acknowledgements -- Foreword -- 1. Introduction -- 2. Towards a Theory of Divergent Development -- 3. Cousins Divided? Development in and of Political Institutions in Scotland and Norway since 1814 -- 4. Agrarian Change in Scotland and Norway: Agricultural Production, Structures, Politics and Policies since 1800 -- 5. The Evolution of Local Government and Governance in Scotland and Norway -- 6. The Development of Industry and North Sea Oil in Scotland and Norway -- 7. Reflections on the Making of Norway -- 8. Money and Banking in Scotland and Norway -- 9. Religion in Scotland and Norway -- 10. The Nordic Welfare Model in Norway and Scotland -- 11. Access, Nature, Culture and the Great Outdoors - Norway and Scotland -- 12. Education in Norway and Scotland: Developing and Re-forming the Systems -- 13. Norway and the United Kingdom/Scotland after the Second World War -- 14. Conclusions -- The Contributors -- Bibliography -- Index

With the aim to write the history of Christianity in Scandinavia with Jerusalem as a lens, this book investigates the image – or rather the imagination – of Jerusalem in the religious, political, and artistic cultures of Scandinavia through most of the second millennium. Volume 3 analyses the impact of Jerusalem on Scandinavian Christianity from the middle of the 18. century in a broad context.