Zum Verhältnis von Religion und Zoologie im 17. Jahrhundert (William Harvey,Nathaniel Highmore,Jan Swammerdam)

Jan Swammerdam was one of the first scientists to do biological research on the basis of physico-theology. He was a very religious man and thought that by studying the secrets of nature he could best serve the Almighty God. He saw his life's work in demostrating the importance of God in the world of the smallest animals. The most important works of Swammerdam refer to the world of the insects and other lower animals, which he called the ?legions of the God of Israel”?, through which God tells mankind to recognize their sins, to desist from them and to honour him with greater humility. ?The miracles of nature”? he said ?are an open bible, which everywhere points to God as its eternal origin.”? This is one of the reasons for the title of the work Biblia naturae. It was Swammerdam's declared aim to demonstrate that the insects were no less perfect than the higher animals. Therefore, he tried to refute all three arguments used by his contemporaries to show up the difference between the higher animals and the insects: 1. insects were believed to have no inner anatomy; 2. they were thought to originate by spontanous generation; 3. development occurred through ?metamorphosis”?. Swammerdam succeeded in refuting all three arguments by exact studies of the nature and development of the insects. Most important for him was his aim to demonstrate that even the structure and the development of the smallest of animals demonstrate that they could only be made by God himself. Science as God's worship must be strictly objective, he said, because only than could one understand the laws of nature and in this way the real nature of God himself.     

增福财神的信仰历史与当下现状

增福财神又称增福神,最早出现在河北、山东等地。元代碑刻记载了增福神的传说和信仰,称该神在五代、两宋得到过朝廷的敕封。元杂剧塑造了增福神的形象,描写了当时增福神信仰的流行情况。增福神的上位神是东岳大帝,因而他主掌地狱各司,也掌管人间衣禄食禄、贵贱高下,故又被称作福禄之神。明清时期增福财神信仰已流传到华北各省,多地志书都曾记载过增福财神庙会。清代以后,随着五显、赵公明、关公、比干等财神的兴起,增福财神逐渐被取代,只是信仰并未消失。河北曲周县相传是增福财神李诡祖生前任职、死后葬身的地方,信仰氛围一向浓厚,今天仍保留了较多的民间传统色彩。     

Convictions,Loyalties and the Secular State

Abstract

The article examines the relationship between communal religious identity and the secular, liberal state. It addresses the concern that religious allegiance undermines an individual's or group's political loyalty. The liberal secular state is threatened when a religious community participates in public discussion because this challenges the positioning of religious belief as personal and private. Currently this issue is brought into sharp focus by the identities of Muslim people although it is by no means restricted to this religious group. The early Christians negotiated the difficulties of loyalty to the empire and worship of the one true God as uniquely divine. The work of William Cavanaugh and Maleiha Malik is utilized to argue that religious communities can participate in public discussions in secular liberal states while living by narratives not shared by these polities. In fact religious communities can deepen the moral discussions of liberal secular states by bringing to its instrumental rationalism convictions established on alternate beliefs and narratives about the human condition. The recognition of the public role of religions need not induce panic in the liberal secular state and may secure religious communities sufficiently to allow mature, critical debate and discussion of their loyalties.     

3. HISTORIOGRAPHY WITHOUT GOD: A REPLY TO GREGORY1

This reply aims both to respond to Gregory and to move forward the debate about God's place in historiography. The first section is devoted to the nature of science and God. Whereas Gregory thinks science is based on metaphysical naturalism with a methodological corollary of critical‐realist empiricism, I see critical, empiricist methodology as basic, and naturalism as a consequence. Gregory's exposition of his apophatic theology, in which univocity is eschewed, illustrates the fissure between religious and scientific worldviews—no matter which basic scientific theory one subscribes to. The second section is allotted to miracles. As I do, Gregory thinks no miracle occurred on Fox Lakes in 1652, but he restricts himself to understanding the actors and explaining change over time, and refuses to explain past or contemporary actions and events. Marc Bloch, in his book The Royal Touch: Sacred Monarchy and Scrofula in England and France, is willing to go much further than Gregory. Using his superior medical knowledge to substitute his own explanation of the phenomenon for that of the actors, Bloch dismisses the actors’ beliefs that they or others had been miraculously cured, and explains that they believed they saw miraculous healing because they were expecting to see it. In the third section, on historical explanation, I rephrase the question whether historians can accommodate both believers in God and naturalist scientists, asking whether God, acting miraculously or not, can be part of the ideal explanatory text. I reply in the negative, and explicate how the concept of a plural subject suggests how scientists can also be believers. This approach may be compatible with two options presented by Peter Lipton for resolving the tension between religion and science. The first is to see the truth claims of religious texts as untranslatable into scientific language (and vice versa); the other is to immerse oneself in religious texts by accepting them as a guide but not believing in their truth claims when these contradict science.     

A threat like no other threat,George Berkeley against the freethinkers

In this paper, our purpose is to show what George Berkeley really said about ethics and the background conditions of religious life. The point is that true happiness is only possible in a religious sense; it means happiness in afterlife. The major threat to this is freethinking, or what we see as emerging enlightened modernism. His rather quixotic fix against freethinking shows the man as he is behind all the conventional panegyrics. He is a real Anglican soldier who anticipated but never admitted a critical defeat in the most important of all battles. Interest in George Berkeley’s life’s work has been exceptionally selective. Yet his revolutionary immaterialism is only an early episode in his struggles towards a better society and religious life for all the people, regardless of their denomination. From this point of view, Alciphron is central. But he also develops his ethical ideas in his various minor writings, which have been largely overlooked.     

The Colonial Religion of the Anglican Clergy: Western Australia 1830 to c. 1870

This article sets out to remedy an historiographical oversight in Australian history by identifying the principal characteristics of the religious culture of Anglican clergy in the colony of Western Australia between 1830 and about 1870. Using sources, both personal from clergy or clergy wives, and official correspondence with the colonial governments, and clergy correspondence to mission societies and their bishop, a number of features of clergy religion are delineated. They enable a comparison to be made between metropolitan and colonial Anglican clergy cultures. These include anxieties about status and income; the involvement of the clergy in charity, education, church building, and public worship; isolation and religious competition. While many of these were familiar to English clergy, they took on new aspects in the colonial context, which required the clergy there to become conscious that the colony was a new land, however much they attempted to remake it in their own ecclesiastical image.     

Accounts of early Christian history in the thought of François Guizot,Benjamin Constant and Madame de Staël 1800–c.1833

This article compares different historical accounts of early Christianity written by François Guizot, Benjamin Constant and Madame de Staël and shows that they played a significant role in the construction of their ideas about religious tolerance and political liberty in ancient and modern states. In his 1812 translation of Gibbon’s Decline and Fall of the Roman Empire Guizot used his editorial footnotes to oppose Gibbon’s sceptical representation of the early Church and to assert that the development of Christianity had been crucial in condemning slavery, establishing religious toleration and fostering individual liberty. Benjamin Constant also opposed Gibbon’s representation of early Church history but he argued in his posthumously published Du polythéisme romain (1833) that the key achievement of the early Christians had been to revive the idea of individual religious sentiment against the anti-individualist Roman state. As Guizot developed his historical research in the 1820s he rejected this view and came to see the early Christians as demonstrating the inherently social nature of all religious practice. Some of these ideas were anticipated by Madame de Staël in De la littérature (1800), but all three thinkers sought to reintegrate religion into their ideas of modern liberty in ways that merit greater attention.     

Gregory IX's attempted expeditions to the Latin Empire of Constantinople: the crusade for the union of the Latin and Greek churches

Gregory IX's crusade (1236–1240) to safeguard the Latin Empire was the last expedition sponsored by the papacy before the fall of the Latin state in 1261. Like his predecessors, Innocent III and Honorius III, Gregory believed that an expedition against his fellow Christians was necessary to safeguard the land route to the Holy Land and to protect the Latin Empire itself. Gregory also shared with Innocent and Honorius the belief that this was a divinely appointed policy, symbolized by God giving the Greek Empire into Latin hands in retribution for Greek schismstic beliefs. But Gregory's policy had another facet to its justification. He accused the supporters of the Greeks, in particular John II Asen, king of Bulgaria, of sheltering heretics and of allowing a climate in which heresy could flourish. Gregory evolved a method of justifying war against the Greeks and their supporters analogous to that used elsewhere in Europe against those who sheltered heretics. He threatened the guilty with the loss of their lands under the provisions of the Fourth Lateran Council canon, Excommunicamus. To make the theoretical concrete, Gregory tried to form two expeditions, one composed of Europeans, the other of Hungarians and even Bulgarians, against the emperor of Nicaea. But the expeditions failed and Gregory's rationale for warring against the Greeks was not utilized by his immediate successors to the pontifical throne.     

Pilgrims Progress In Society Augustines Political Thought In The City Of God

Abstract

This essay attempts to study Augustines political thought in The City of God De Civitate Dei. It will demonstrate that the notion of pilgrimage is essential for understanding the political thought that Augustine develops in The City of God. To support the thesis, I will explore what role the theme of pilgrimage plays in Augustines formulation of anthropology, ecclesiology, and political thought in The City of God. Augustines ideas of pilgrimage stem from his pilgrim eschatology, which regulates the entire political aspect of the Christians life. Augustine does not lay any neutral realm between the city of God and the earthly city. The political work of pilgrims of the city of God for the citizens of the earthly city is associated with evangelism persuasion to love God, peace the mutual aim of the two cities, justice which starts from true worship, and prayer which is intending toward the final perfection.     

Ordre des décrets divins,hiérarchie des droits humains

Until the xvi^th century, the use of public force in the service of religious unity seems to be a consequence of a zeal for the salvation of others. In order to reach civil peace, in the nations where different creeds confronted each other, it was necessary to find a theological foundation for the legal recognition of a freedom of conscience and of religion. The Protestant theologians of the Academy of Saumur, founded by Philippe Duplessis-Mornay, a negotiator of the Edict of Nantes, sought this foundation in a theology of creation. God created man to live peacefully in the company of his fellow-men and the drama of original sin, although it led for its reparation to a revelation from God, protected by the Church, did not destroy this primary order. «We are men, writes Amyraut, before being Christians.»     

Tolerating Particularity: German Pietism and Jews' Conversion in the Late Seventeenth and Eighteenth Centuries

Historical discussions about German Pietism's posture toward Jews underlined Pietists' attempts at their conversion as the dominant feature of their relationship. Contesting orthodoxy, Pietists favored a lenient attitude toward Jews, arguing that their change of heart might hasten salvation. However, revisiting Pietists' texts, I argue that from the late seventeenth century on, these awakened Protestants acknowledged the improbability of conversion. By the new meaning they gave to religious adherence, Pietists believed that mere baptism would not turn Jews into Christians. In fact, as they developed closer acquaintance with Jews, they came to realize that their efforts at mission would not succeed. More than any other confessional strand, Pietists conceptualized Jews not merely as those who denied Christ as the messiah. They also came to see the Jews as a people whose belief in God crossed beyond religious devotion into a unique, inalterable culture, and who therefore should be constructively tolerated.     

A Death in the Family: Bishop Archibald Campbell Tait, the Rights of Parents, and Anglican Sisterhoods in the Diocese of London

Anglican sisterhoods gained popularity in nineteenth-century England because of the numerous opportunities they offered to women, but some bishops feared that these sisterhoods might become Roman Catholic in letter and spirit. Episcopal control might counteract this tendency. As Bishop of London from 1856 to 1868, Archibald Tait acknowledged the value of Anglican sisterhoods, but he also recognized the necessity for ecclesiastical supervision over these convents. Bishop Tait, as the episcopal Visitor of several London convents, insisted upon parental permission before a woman entered a sisterhood. Tait's belief in the importance of the family emanated in part from the tragic deaths of five daughters in 1856. By demanding the consent of the parents before a daughter entered a religious community, Tait wanted to preserve the unity of the family and to save the parents from the same anguish he had experienced through the loss of his children.     

Gregory IX's attempted expeditions to the Latin Empire of Constantinople: the crusade for the union of the Latin and Greek churches

Gregory IX's crusade (1236–1240) to safeguard the Latin Empire was the last expedition sponsored by the papacy before the fall of the Latin state in 1261. Like his predecessors, Innocent III and Honorius III, Gregory believed that an expedition against his fellow Christians was necessary to safeguard the land route to the Holy Land and to protect the Latin Empire itself. Gregory also shared with Innocent and Honorius the belief that this was a divinely appointed policy, symbolized by God giving the Greek Empire into Latin hands in retribution for Greek schismstic beliefs. But Gregory's policy had another facet to its justification. He accused the supporters of the Greeks, in particular John II Asen, king of Bulgaria, of sheltering heretics and of allowing a climate in which heresy could flourish. Gregory evolved a method of justifying war against the Greeks and their supporters analogous to that used elsewhere in Europe against those who sheltered heretics. He threatened the guilty with the loss of their lands under the provisions of the Fourth Lateran Council canon, Excommunicamus. To make the theoretical concrete, Gregory tried to form two expeditions, one composed of Europeans, the other of Hungarians and even Bulgarians, against the emperor of Nicaea. But the expeditions failed and Gregory's rationale for warring against the Greeks was not utilized by his immediate successors to the pontifical throne.     

Translating relics: Victricius of Rouen and fourth‐century debate

This article uses a little‐known sermon by Victricius, bishop of Rouen, as an approach to the fourth‐century debate on the translation of relics. In the last third of the fourth century, the cult of martyrs and their relics was promoted by Damasus of Rome, Paulinus of Nola and Ambrose of Milan, but remained controversial in the western churches. Roman law forbade the disturbance of dead bodies, especially where magic was suspected. Christians as well as non‐Christians were repelled by the veneration of bone, bloodstains and dust, and by the extreme asceticism that was often associated with relic‐cult. The sermon Victricius preached, welcoming to Rouen a gift of relics from Ambrose, is here interpreted as an attempt at cultural translation. Victricius deploys a late‐antique education in rhetoric and philosophy to make relic‐cult and asceticism acceptable. Like many others, he uses the adventus, the ceremonial reception of a visiting emperor or his deputy by local aristocracy and officials, as an analogy for the reception of relics by ascetics and clergy. Exceptionally, he equates corporeal relics with the presence of God; but his unique theology of relics was lost to view.     

William Temple: Christianity and the Life of Fellowship

Abstract

William Temple is best known for his contribution to the forging of a social consensus that resulted in the foundation of the post-war British welfare state following his untimely death in 1944 after only two years as Archbishop of Canterbury. Widely regarded as the most theologically gifted holder of that office since Anselm, his pioneering contribution to the elucidation of a methodology for Christian social ethics which emphasized the role of ‘Principles’ that should inform Christian social action and reflection reinvigorated the Church of his generation in the task of bringing to bear the Christian message on social problems. What is less well appreciated is how he was not only the spokesperson for the most advanced Christian witness in the inter-war years, but that he also provided a basis for Christian ethics that brought together the strengths of the Anglican incarnational theology stemming from F. D. Maurice with the British tradition of philosophical social idealism. Often moving from the circumference to the centre, he sought to relate philosophical questions and insights to the richness of the revelation of God in the person of Jesus Christ. He was as at home in this task as he was in leading a mission on a Blackpool beach and the British public loved him for it. He was, as Winston Churchill said at the time of his elevation to Canterbury, "the half-crown article in a penny bazaar."     

Resurrection of the Body: Eleventh–Century Evidence from the Sermons of Ademar of Chabannes

The matter of the resurrection of the body was an issue of central concern to medieval Christians, as Carolyn Bynum and others have shown. Most scholars, however, have neglected to consider attitudes around the year 1000. The sermons of Ademar of Chabannes (989–1034) provide insight into early eleventh–century beliefs, and therefore this paper examines his understanding of the resurrected body. Ademar was drawn to the matter of the resurrection for several reasons, including a sense that he was living in the last days and his failure in the debate over the apostolicity of Saint Martial. His understanding of the nature of the resurrected body was also shaped by traditional church teaching, especially the Apostles' Creed, which he defended in sermons against his perception of the denial of the material world by the "Manichaeans" of Aquitaine. Ademar also used the cult of the saints to demonstrate the reality of the physical resurrection of the body.     

Provincialising God: Anglicanism,Place, and the Colonisation of Australian Land

This article investigates the importance of Anglican religion and the physical structures of faith to how some believers understood their surrounds in a British settler colony. Its central figure, William Grant Broughton, was head of the Church of England in Australia during the 1830s and 1840s. At the time when the position of the Church was changing both at home and abroad, it was his responsibility to establish the physical and spiritual presence of Anglicanism throughout the colony. He faced the particular challenges of negotiating the Church's formal relationship to the land and Anglicanism's cultural contribution to settler notions of local place and community. In meeting these challenges, Broughton “provincialised God” by articulating the Anglican faith with consequences specific to his Australian context and particularly to the British colonisation of Aboriginal territory.     

The leitmotiv in the mathematical thought of Gerbert of Aurillac

Gerbert of Aurillac, a noted tenth-century scholar, churchman and politician, studied mathematics, because, as he once said, it curbed the impulses] of tumultuous minds. Mathematics taught that the world of physical reality was an orderly arrangement of structures, of parts fitting together into wholes. Gerbert appears to have sincerely believe such a thing, for his mathematics was closely elected to God and His work. It was a metaphorical representation of God and thus possessed religious sanction. Its method of abstracting from physical reality trained the mind to see in this world the reflection of God Himself and His spiritual world, where peace, harmony and unity were the commanding principles. There everything was extensive and equal. In the midst of violence, would not these ideas appear particularly attractive? Men like Gerbert, who were concerned with the violence of their time, saw in these ideas, long embodied in various traditions, hopes for the future.     

An Anglican Clergyman on the Frontier: Benjamin Glennie on the Darling Downs 1848–1860

Benjamin Glennie was an Anglican clergyman on Queensland's Darling Downs from 1851 to 1876. From 1848 until 1860 he kept a diary of his ministry. Using this diary as its primary source, this article considers how Anglicanism was fostered in a frontier society. It argues that being a clergyman in a frontier society was arduous work. Environmental and social conditions made clerical work considerably more challenging than in places were the Church of England enjoyed the privileges of Establishment. Furthermore, the attitude towards religion on the part of frontier settlers is examined. Religious practice was compromised by the exigencies of frontier life, and adherence to religious forms and rituals did not always conform to clerical expectations.     

‘Those same cursed Saracens’: Charlemagne's campaigns in the Iberian Peninsula as religious warfare

While it is well known that many of Charlemagne's wars had a strong religious element, Frankish campaigns against the Muslims of Spain in his reign have generally been understood as secular exercises in power politics. This article presents evidence contemporary to Charlemagne's reign to argue against this, using a diverse range of sources to conclude that many observers of the Frankish invasions of the Iberian Peninsula understood them as religious wars aimed both at the defending of Christian communities in Francia and protecting and expanding the worship of Christianity in Spain. Further, although the prosecution of these wars was politically opportunistic, the sources suggest that Charlemagne and his court encouraged interpretations of these campaigns in religious terms and that they might be considered examples of religious war.