Christian Radicalism and the Enactment of Secular Theology

2018 ◽  
Author(s):  
Sam Brewitt-Taylor
Keyword(s):  
Social Transformation ◽  
Religious Organization ◽  
Secular Theology ◽  
The World ◽  
The 1950S ◽  
The 1960S ◽  
Student Christian Movement ◽  
Christian Leaders ◽  
The Church

This chapter outlines three examples of how secular theology was put into practice in the 1960s: Nick Stacey’s innovations in the parish of Woolwich; the radicalization of the ‘Parish and People’ organization; and the radicalization of Britain’s Student Christian Movement, which during the 1950s was the largest student religious organization in the country. The chapter argues that secular theology contained an inherent dynamic of ever-increasing radicalization, which irresistibly propelled its adherents from the ecclesiastical radicalism of the early 1960s to the more secular Christian radicalism of the late 1960s. Secular theology promised that the reunification of the church and the world would produce nothing less than the transformative healing of society. As the 1960s went on, this vision pushed radical Christian leaders to sacrifice more and more of their ecclesiastical culture as they pursued their goal of social transformation.

Shooting Over the Curtain—A Transnational Analysis of Soviet Hockey in the 1950s and 1960s

2020 ◽  
pp. 1-17
Author(s):  
Mathieu Boivin-Chouinard
Keyword(s):  
Social Transformation ◽  
Ice Hockey ◽  
Cultural Translation ◽  
Cultural Object ◽  
The 1950S ◽  
The 1960S ◽  
Analytical Tools ◽  
International Events

This article analyzes Soviet hockey as a transnational phenomenon by underlining three international events that marked milestones in the domestication of hockey in the country and in the Sovietization of international hockey. Focusing on the period of the massification of the sport in the Union of Soviet Socialist Republics (USSR), from the end of the 1940s to the end of the 1960s, it interprets the appropriation and transformation of a Canadian sport in the Soviet reality through the analytical tools of cultural translation and hybridization. It is this period of great cultural and social transformation, first in the xenophobic context of the anti-cosmopolitan campaign that took place during late Stalinism, and later in the internationalist enthusiasm that characterized Khrushchev’s Thaw, that ice hockey has been sovietized. That process neccessitated the translation of a foreign cultural object in Soviet languages and semiotic tools. Meanwhile, international hockey itself underwent a profound hybridization process to which the Soviets greatly contributed.

Fancy Meeting You Here: Pioneers of the Concept Album

Daedalus ◽  
2013 ◽  
Vol 142 (4) ◽  
pp. 98-108
Author(s):  
Todd Decker
Keyword(s):  
Technological Change ◽  
First Generation ◽  
Concept Album ◽  
Music Making ◽  
Live Music ◽  
Rock Bands ◽  
The World ◽  
Unify Concept ◽  
The 1950S ◽  
The 1960S

The introduction of the long-playing record in 1948 was the most aesthetically significant technological change in the century of the recorded music disc. The new format challenged record producers and recording artists of the 1950s to group sets of songs into marketable wholes and led to a first generation of concept albums that predate more celebrated examples by rock bands from the 1960s. Two strategies used to unify concept albums in the 1950s stand out. The first brought together performers unlikely to collaborate in the world of live music making. The second strategy featured well-known singers in songwriter-or performer-centered albums of songs from the 1920s, 1930s, and 1940s recorded in contemporary musical styles. Recording artists discussed include Fred Astaire, Ella Fitzgerald, and Rosemary Clooney, among others.

scholarly journals Missional church and local constraints: A Dutch perspective

2009 ◽  
Vol 30 (2) ◽  
Author(s):  
Rein Brouwer
Keyword(s):  
Missional Church ◽  
Faith Communities ◽  
Local Churches ◽  
Philosophical Interpretation ◽  
The World ◽  
The Future ◽  
The Face ◽  
The 1960S ◽  
State Of Affairs ◽  
The Church

The missional church concept promises to guide local churches in the direction of a new identity and mission. It is a response to a sense of ecclesiological and congregational urgency that is felt all over the world. In Africa, North America and Europe, churches and local faith communities have been challenged by the changes in the religious state of affairs since the 1960s. Whether we still call it �secularisation� or rephrase it as �differentiated transformation�, the face of religion is changing globally. In many parts of the world, this raises a feeling of crisis that gives way to the redef nition of the mission and purpose of the church. �Missional church�, however, is a precarious concept. Nobody disagrees with the intention but can it be more than an inspiring vision? In order to realise this vision, a multi-layered and multi-dimensional analysis of �culture� is essential. We should move the analysis beyond the philosophical interpretation of relatively abstract and evasive macro-level processes, such as �modernity� and �post-modernity�. The future of the missional church depends on a differentiated and empirical, informed perspective on culture. For this purpose, this article proposes the concept of ecology: A system of diverse populations, including populations of congregations and faith communities, that interacts with these populations and with their specific environments. Preparing a missional congregation for the future should be accompanied with a thorough empirical investigation into the ecology of the congregation. We should be thinking intensively about and looking for vital ecologies.

Church and Theology: From Here to Where?

1968 ◽  
Vol 25 (2) ◽  
pp. 149-168 ◽  
Author(s):  
J. A. T. Robinson
Keyword(s):  
Religious Organization ◽  
The World ◽  
The Church

“Corresponding to what I called the theistic container, which has shaped divinity into a God existing over against the world, is the religious organization, which has shaped the church into a community existing over against the secular order…I believe in fact that what is dissolving is the casing of the church, and that this process could be one of release and liberation. Just as, in the God-debate, ‘the end of theism’ meant the end not of God but of one way of expressing the divine reality, so I believe that the decay of the religious organization is the decay of one body in which the church has hitherto lived and whose demise may be necessary for its resurrection.”

Conclusion—Periodizing Secularization

2019 ◽  
pp. 245-278
Author(s):  
Clive D. Field
Keyword(s):  
Performance Indicators ◽  
Religious Socialization ◽  
Religious Revival ◽  
The Third ◽  
The World ◽  
Six Dimensions ◽  
The 1950S ◽  
The 1960S ◽  
Religious Crisis

Since most chapters contain individual summaries, they are not reproduced in the conclusion. Rather, there is a holistic overview of religious allegiance and churchgoing across seven micro-periods between 1880 and 1980, with reference to a hybrid measure of adult ‘active church adherence’ relative to population. This declined continuously and gradually, undermining arguments for ‘revolutionary’ secularization in the 1960s. A second section considers six dimensions of ‘diffusive religion’, a basket of alternative performance indicators cited by some scholars who contend religion has not declined but simply changed, moving away from institutional expressions. Such claims are not judged evidentially strong. The third section updates secularization’s historiography, critiquing previous work on the alleged religious crisis of 1890–1914, the religious impact of the world wars, and the so-called religious revival of the 1950s and crisis of the 1960s. The causation of secularization is discussed, and weakening Sabbatarianism and religious socialization of children are emphasized.

World Crisis and the Making of Christian Radicalism, c.1938–1957

2018 ◽  
Author(s):  
Sam Brewitt-Taylor
Keyword(s):  
Second World War ◽  
Western Civilization ◽  
Modern History ◽  
World War ◽  
World Crisis ◽  
The World ◽  
Spiritual Crisis ◽  
The 1950S ◽  
The 1960S ◽  
Second World

This chapter locates the immediate origins of British Christian radicalism in the early 1940s. The Second World War was frequently interpreted by Christian commentators as evidence of a profound spiritual crisis in Western civilization. The resulting quest for a new Christianity was pursued, amongst others, by J.H. Oldham, Kathleen Bliss, Ronald Gregor Smith, Alec Vidler, and John Robinson. Many of these figures went on to become leading figures in the Christian radicalism of the 1960s. The perception that Western civilization was experiencing an unprecedented crisis encouraged readings of modern history influenced by Christian eschatology, which argued that the Church’s central mission was to help transform the world. In the 1950s, the memory of this crisis encouraged British theology’s engagement with American and German radical theologians, including Bonhoeffer, Bultmann, and Tillich. This tradition only required fresh imagined crises to regain its momentum in the 1960s.

scholarly journals Color accents in Olga Orlova's painting

2020 ◽  
Author(s):  
Людмила Анатольевна Тома
Keyword(s):  
Art History ◽  
Emotional Content ◽  
Creative Evolution ◽  
Human Essence ◽  
Research Material ◽  
The World ◽  
The 1950S ◽  
The 1960S

В статье освещается творческая эволюция живописца Молдавии Ольги Орловой, чье искусство основано на принципах реализма, допускающего цветовую экспрессию. Материалом исследования стали многочисленные живописные произведения художника с 1950-х годов по настоящее время, которые впервые введены в широкий международный искусствоведческий оборот. Автор анализирует динамику тем и мотивов, композиционных особенностей, колорита картин, отмечая их тональность, декоративность и гармонию. В результате исследования определено, что при всем разнообразии задач Ольга Орлова верна традициям, которые близки ей с 1960-х годов. Это интерес к проявлению сущностного в человеке и в природном мире, лаконизм языка пластики, эмоциональная содержательность колорита. The article elucidates the creative evolution of the Moldavian painter Olga Orlova, whose art is based on the principles of realism, but allowing also color expression. The research material is the artists numerous paintings from the 1950s to the present, which were first introduced into a wide, international art history circulation. The author analyzes the dynamics of themes and motives, compositional features, color of paintings, noting their tonality, decorativeness and harmony. As a result of the study, it is determined that, with all the variety of tasks, Olga Orlova is true to the traditions that have become close to her since the 1960s. It is her interest for manifestation of the human essence and for the world of nature, as well as the laconism of the plastic language and the emotional content of color.

scholarly journals The beauty of spiritual leadership: A theological-aesthetical approach to leadership

2020 ◽  
Vol 76 (2) ◽  
Author(s):  
Volker Kessler
Keyword(s):  
Church Leadership ◽  
Spiritual Leadership ◽  
Church Leaders ◽  
Theological Aesthetics ◽  
Spiritual Leaders ◽  
Preliminary Note ◽  
The Bible ◽  
The World ◽  
Christian Leaders ◽  
The Church

The aim of this article is to investigate two links between beauty and leadership: What is beautiful about spiritual leadership? Why should spiritual leaders bother about beauty? This study was motivated by the Bible verse 1 Timothy 3:1 and the observation that, at least in the German context, church leadership is no longer seen as a beautiful task. After a preliminary note on theological aesthetics, the paper discusses several approaches towards the link between aesthetics and transformation of the world, among them God becoming beautiful by Rudolf Bohren and Christianity, art and transformation by John de Gruchy. The article finally argues that: (1) spiritual leaders are beautifying the church and beyond and (2) spiritual leaders should strive for beauty as diligently as they strive for truth and goodness. Statement (1) is drawn from the propositions that (a) the spirit is the real leader of the church, (b) church leaders are partaking in the work of the spirit and (c) the spirit is beautifying the church and beyond. This is a theological statement, not a phenomenological one. A small poll provides some answers to the questions: ‘what is beautiful about leading?’ and ‘what is not beautiful about leading?’ An example of a German kindergarten illustrates some benefits of an aesthetical approach.Contribution: This article focuses on the neglected area of aesthetics in the context of leadership. It aims to encourage Christian leaders to fight against the ugliness of the world and make the world more beautiful.

The Rise of Investment Treaties and ISDS in the 1990s and Since

2021 ◽  
pp. 96-121
Author(s):  
Nicolás M. Perrone
Keyword(s):  
World Bank ◽  
Global Consensus ◽  
Investment Treaty ◽  
The World Bank ◽  
The World ◽  
Investment Treaties ◽  
The 1950S ◽  
Bar Association ◽  
The 1960S

In the early 1980s, many countries had not signed investment treaties or joined the ICSID Convention. Neither was there any ISDS practice. This situation changed quickly, however, as the views of the norm entrepreneurs of the 1950s and 1960s became part of the global consensus on development thinking. In the 1990s, the World Bank and UNCTAD put themselves at the forefront of efforts to promote investment treaties and ISDS, a task for which they had the support of organizations such as the American Bar Association. The investment treaty network rapidly expanded, most states joined ICSID, and the first ISDS cases emerged. Some arbitrators acted as pioneers of a new legal field, while others wrote in celebration of the fact that the proposals of the 1960s had now become law. Crucially, they also resolved the disputes in the background of the legal imagination.

Visser ’t Hooft, 1900-1985

2020 ◽  
Author(s):  
Jurjen A. Zeilstra
Keyword(s):  
The Netherlands ◽  
Early Age ◽  
World Council Of Churches ◽  
Ecumenical Movement ◽  
The World ◽  
World Council ◽  
Student Christian Movement ◽  
General Secretary ◽  
The Church ◽  
Formal Establishment

God’s diplomat, the pope of the ecumenical movement, but also an acerbic theologian and a difficult person: this is how journalists characterised Willem Adolf Visser ’t Hooft (1900-1985). He was one of the best-known Dutch theologians outside the Netherlands and he left his mark on the world church. Even at an early age, he made profound efforts in support of international ecumenical youth and student organisations (Dutch Student Christian Movement, YMCA and World Student Christian Federation). He led the World Council of Churches during its formative stages (from 1938), and after its formal establishment in 1948 became its first general secretary, serving until 1966. To Visser ’t Hooft, the unity of the church was both an article of faith and a pragmatic organisation of church influence in a disunited world.

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