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51	Les bénédictins de Saint-Michel de SaintMihiel de 1689 à 1790 / The benedictines of Saint-Michel in Saint-Mihiel from 1689 to 1790 Gauthier, Noëlle 27 October 2018 (has links) L’abbaye Saint-Michel de Saint-Mihiel est fondée par l’abbaye de Saint-Denis, sur l’ordre du roi Pépin le Bref, après 755 et avant 772, sur les hauteurs boisées de la rive droite de la Meuse, à une trentaine de kilomètres au sud de Verdun. Elle est réinstallée avant 824 au bord de la Meuse et agrégée à l’ordre de saint Benoît, réorganisé par saint Benoît d’Aniane, à la demande del’empereur Louis le Pieux.En 954, l’abbaye est donnée en dot à la fille d’Hugues le Grand qui épouse le duc de Haute-Lorraine Frédéric 1er. Ils sont les ancêtres des ducs de Bar, devenus aussi ducs de Lorraine au XVème siècle. L’abbaye reste barroise jusqu’en 1766, date du rattachement des deux duchés à la France.C’est une des abbayes bénédictines importantes des deux duchés. Elle fait partie de la province de Lorraine de la congrégation bénédictine de Saint-Vanne, créée en 1604, et qui regroupe une cinquantaine de maisons en Champagne, Lorraine et Franche-Comté.Le XVIIème siècle est une période difficile pour la Lorraine et le Barrois, pris dans la terrible guerre de Trente Ans de 1631 à 1661. Les duchés et l’abbaye de Saint-Mihiel se relèvent de leurs ruines et se préparent pour un XVIIIème siècle qu’on pourrait prédire d’épanouissement matériel, intellectuel et spirituel. Semblent en témoigner, pour l’abbaye, ses bâtiments que l’on peuttoujours admirer au XXIème siècle et, en particulier, sa magnifique bibliothèque réaménagée vers 1775 et qui renferme toujours plus de 6 000 livres ayant appartenu aux bénédictins.La réalité est plus nuancée et complexe si l’on s’intéresse à ces religieux de 1689, sommet de leur épanouissement spirituel et intellectuel, à 1790, année de la suppression des ordres religieux en France. Nous avons la chance de disposer de leurs témoignages, le plus important étant celui de leur très savant bibliothécaire, de 1717 à 1756, dom Ildefonse Catelinot. / The Saint-Michel monastery of Saint-Mihiel was founded by the SaintDenis abbey, on the request of King Pépin the Younger, after 755 and before 772, on the forested heights of the right bank of the river Meuse, at about 30 km south of Verdun. It was reinstalled before 824 on the edge of the Meuse and aggregated to the Saint Benedict order, reorganized by Saint Benedict d’Aniane on the request of the emperor Louis the Pious.In 954, the monastery is given as a dowry to the daughter of Hugh the Great who marries the Duke of Haute-Lorraine Frederick 1st. They are the ancestors of the Dukes of Bar, who also became the Dukes of Lorraine in the 15th century. The abbey remains linked to the Barrois until 1766, which is the date of attachment of the two duchies to France.It is one of the important Benedictine abbeys of the two dukedoms. It is part of the province of Lorraine of the Benedictine congregation of Saint-Vanne, created in 1604, which comprises about fifty monasteries in Champagne, Lorraine and Franche-Comté.The 17th century is a difficult period for the Lorraine and Barrois, involved in the terrible Thirty Years war from 1631 to 1661. The dukedoms and the Saint-Mihiel abbey recover from their ruins and get prepared for an 18th century that one could predict as a material, intellectual and spiritual blooming. What seems to testify, for the abbey, are its buildings that one can still admire in the 21th century, and particularly its magnificent library refurnished around 1775 and which still comprises over 6 000 books having belonged to the Benedictines.The reality is more balanced and complex if one gets interested in these religious figures from 1689, culmination of their spiritual and intellectual blooming, until 1790, year of the withdrawal of the religious orders in France. We are lucky to have their testimonies, the most important being the one of their scholarly librarian, from 1717 to 1756, Dom Ildefonse Catelinot. Abbaye de Saint-Mihiel Barrois Bénédictins Bibliothèques Catelinot Catholicisme 1689-1790 Congrégation de Saint-Vanne Etat-Eglise Jansénisme Livres Lorraine Vie religieuse au XVIIIème Abbey of Saint-Mihiel Barrois Benedictines Libraries Catelinot Catholicism 1689-1790 Congregation of Saint-Vanne State-Church Jansenism Books Lorraine Religious live in 18th century 944.03
52	Hela Sveriga ska leva : Idéer och konfliktdimensioner i svensk landsbygdspolitik Wiljander, Filip January 2018 (has links) Recent political developments, with the outcome of the Brexit referendum and the election of Donald J. Trump as President of the United States, have revitalized the discussion about so called political cleavages. Drawing upon the work of Lipset and Rokkan, some see the urban-rural cleavage as an explanation to the election outcomes. In a Swedish context it is primarily the increase in electoral support for the Sweden Democrats that has brought up the question. The overarching purpose with this master’s thesis is to explain the role of Lipset and Rokkans theoretical cleavages in Swedish rural politics. Rural politics is considered a most likely-case for finding ideas related to the urban-rural cleavage, a cleavage which is said to have gained a greater importance over the past couple of years. Political cleavages exist when political actors demonstrate cohesive ideas and in a structured matter relate to them. For this reason, the thesis’ subordinate purpose is to describe what ideas parliamentary parties have in the rural political debate. This is done through an idea analysis where problems and solutions presented by the political parties are described and interpreted. The conclusion is that the worker-owner-cleavage is the dominant cleavage in Swedish rural politics. Political parties tend to problematize issues that are a part of the cleavage, with issues such as welfare, regional redistribution, entrepreneurship and taxation. The urban-rural and center-periphery cleavage can only be regarded as secondary and subordinate to the worker-owner-cleavage. However, there are ideas in the debate relating to these two cleavages. Ideas relating to the state-church cleavage is absent in the chosen material. cleavage theory urban rural labor capital state church center periphery Swedish politics rural politics klyvningsteori klyvningar konfliktdimensioner konflikter arbete kapital stad land stat kyrka centrum periferi svensk politik landsbygdspolitik
53	Fältets herrar : Framväxten av en modern författarroll / Masters of the Field : The Origin of a Modern Role of Authors Gedin, David January 2004 (has links) <p>The dissertation describes a crucial step in the development of a modern writer's identity in Sweden. It applies the French sociologist Pierre Bourdieu’s theories of the autonomous ”literary field” to the development in eighteen-eighties, one of the most important periods in Swedish literary history.</p><p>During this decade a large group of authors appeared, with August Strindberg in the front. In accordance with the dominating esthetical view of the nineteenth century, ”ideal realism”, the writers had an ethical responsibility. But they differed from their predecessors by not being loyal to the bourgeois society and its values, as codified in the concept of ”decency”, that contained, among other things, rules for what could be said in public. On the contrary, the new generation of authors attacked the bourgeoisie in novels, dramas and articles, especially in the singularly most controversial area, the regulation of sexuality and the ideals of bourgeois women.</p><p>This study argues that the new authors in their radical criticism aimed at the position of power in society traditionally upheld by the State church, which supervised education and ethical values. They did this by creating a role for themselves as young and oppressed, something that made it possible to deny any responsibility for the present state and furthermore to speak up, despite their own bourgeois background, for other oppressed groups like the working classes, the poor and women. But this also meant that they could not be successful in their ambitions to gain influence without loosing their identity. This was especially the consequence of the fact that an autonomous ”literary field” did not yet exist. That is, there were no internal literary institutions that, seemingly independent of the rest of society, decided what was ”good literature.” Instead, the singularly most important judge of interesting literature was the bourgeois public. Strindberg seems to have realised this early, and achieved an identity as ”uncontrolled”. He thereby lost his intellectual credibility, but gained a much bigger freedom to write and also got the attention of the large audience. At the same time, his writing undermined the values of decency by breaking the bourgeois society’s fundamental wall between the private and the public sphere, not least by writing what was regarded as facts about his own private life. </p><p>The conservative reaction accelerated towards the end of the decade while the authors grew more and more bitter about the public’s lack of understanding. At this point the author Verner von Heidenstam took the opportunity to declare a new literary era, dissociating his aesthetics from the one of the Eighties and proclaiming the necessity of an aristocratic, ethically indifferent literature (with himself as its leader). </p><p>Confronted with the new concept of what ought to be regarded as “modern”, the established male authors were generally quick to separate themselves from the female authors, and to identify the attacked literature solely with the one that critically discussed the situation of women in society - a description that has been largely adopted in the history of literature. A number of male authors also wrote novels separating themselves from the Eighties. Thus, they could continue into the new period, while female authors in general were silenced or forced to write in less esteemed genres (”popular literature”, children’s books). </p><p>Ultimately the result was a more distinct male domination coupled with a growing contempt for the large audience. This, in turn, created a need for internal institutions that could interpret, value and support literature - scholarships, elitist critics, and a writers’ union. These institutions subsequently were founded or developed during the nineties – all of them steps towards autonomy.</p> cultural field literary field State church Swedish Academy writer's identity the Eighties education free intellectuals women's identity women's movement bourgeois society decency the indecency debate sexuality narcissistic social critique Bourdieu Habermas Strindberg Gustaf af Geijerstam Benedictsson Ola Hansson Axel Lundegård Levertin Alfhild Agrell kulturellt fält litterärt fält statskyrkan Svenska Akademien författarroll författaridentitet åttitalet utbildning fri intellektuell kvinnorollen kvinnorörelsen borgerliga samhället sedlighet sedlighetsdebatten sexualitet narcissistisk samhällskritik Literature Litteraturvetenskap
54	Fältets herrar : Framväxten av en modern författarroll / Masters of the Field : The Origin of a Modern Role of Authors Gedin, David January 2004 (has links) The dissertation describes a crucial step in the development of a modern writer's identity in Sweden. It applies the French sociologist Pierre Bourdieu’s theories of the autonomous ”literary field” to the development in eighteen-eighties, one of the most important periods in Swedish literary history. During this decade a large group of authors appeared, with August Strindberg in the front. In accordance with the dominating esthetical view of the nineteenth century, ”ideal realism”, the writers had an ethical responsibility. But they differed from their predecessors by not being loyal to the bourgeois society and its values, as codified in the concept of ”decency”, that contained, among other things, rules for what could be said in public. On the contrary, the new generation of authors attacked the bourgeoisie in novels, dramas and articles, especially in the singularly most controversial area, the regulation of sexuality and the ideals of bourgeois women. This study argues that the new authors in their radical criticism aimed at the position of power in society traditionally upheld by the State church, which supervised education and ethical values. They did this by creating a role for themselves as young and oppressed, something that made it possible to deny any responsibility for the present state and furthermore to speak up, despite their own bourgeois background, for other oppressed groups like the working classes, the poor and women. But this also meant that they could not be successful in their ambitions to gain influence without loosing their identity. This was especially the consequence of the fact that an autonomous ”literary field” did not yet exist. That is, there were no internal literary institutions that, seemingly independent of the rest of society, decided what was ”good literature.” Instead, the singularly most important judge of interesting literature was the bourgeois public. Strindberg seems to have realised this early, and achieved an identity as ”uncontrolled”. He thereby lost his intellectual credibility, but gained a much bigger freedom to write and also got the attention of the large audience. At the same time, his writing undermined the values of decency by breaking the bourgeois society’s fundamental wall between the private and the public sphere, not least by writing what was regarded as facts about his own private life. The conservative reaction accelerated towards the end of the decade while the authors grew more and more bitter about the public’s lack of understanding. At this point the author Verner von Heidenstam took the opportunity to declare a new literary era, dissociating his aesthetics from the one of the Eighties and proclaiming the necessity of an aristocratic, ethically indifferent literature (with himself as its leader). Confronted with the new concept of what ought to be regarded as “modern”, the established male authors were generally quick to separate themselves from the female authors, and to identify the attacked literature solely with the one that critically discussed the situation of women in society - a description that has been largely adopted in the history of literature. A number of male authors also wrote novels separating themselves from the Eighties. Thus, they could continue into the new period, while female authors in general were silenced or forced to write in less esteemed genres (”popular literature”, children’s books). Ultimately the result was a more distinct male domination coupled with a growing contempt for the large audience. This, in turn, created a need for internal institutions that could interpret, value and support literature - scholarships, elitist critics, and a writers’ union. These institutions subsequently were founded or developed during the nineties – all of them steps towards autonomy. cultural field literary field State church Swedish Academy writer's identity the Eighties education free intellectuals women's identity women's movement bourgeois society decency the indecency debate sexuality narcissistic social critique Bourdieu Habermas Strindberg Gustaf af Geijerstam Benedictsson Ola Hansson Axel Lundegård Levertin Alfhild Agrell kulturellt fält litterärt fält statskyrkan Svenska Akademien författarroll författaridentitet åttitalet utbildning fri intellektuell kvinnorollen kvinnorörelsen borgerliga samhället sedlighet sedlighetsdebatten sexualitet narcissistisk samhällskritik Literature Litteraturvetenskap
55	Charismen Entdecken: Eine praktisch-theologische Untersuchung in der Evangelischen Landeskirche in Baden / Discovering Chrismata : a practical theological inquiry in the United Lutheran Church of Baden Baumert, Manfred Otto Willi 03 1900 (has links) Summary and key words in German and English / Every church faces the challenge of procuring capable workers for the multifaceted task of ministry. For several decades now official denominational statements and the discipline of Practical Theology have been calling for a new understanding of giftedness in ecclesial service. As yet little fundamental research has been done in this area. This dissertation seeks to make a contribution both empirically and theologically. It marks the first time in the German–speaking world of Practical Theology that the issue of how one discovers charisms is addressed academically. The specific field of research is located in the Protestant Regional Church of Baden in southwest Germany. Nevertheless the findings can be applied more broadly since the research is based on thorough exegetical and systematic–theological analysis and has been verified empirically. There has been a quest for the charisms of the Spirit since the beginning of the twentieth century and even more so now in the face of the societal challenges of postmodernity. In the discussion of the different theological positionens arise as result that charisms have to be seen with an triune approach. In addtion, besindes the fact that charisms have a habitual meaning, they first of all have a relational dimension. The empirical research involved online–interviewings of pastors, plus interviews of church members. One of the major findings was that the views of pastors on how church members receive gifts is determined by their theological understanding of the charisms. Pastors discover gifts, not according to Pauline criteria, but largely according to emotional aspects, as proved by this research. It became apparent that protestant pastors are of the opinion that New Testament charisms are not first received at baptism, but already at birth. Another interesting finding is that members of both protestant main stream churches and pentacostal-charismatic churches hold the same believes about how to receive charisms. The only difference is their repertoire of gifts. This dissertation focuses on developing guidelines for the discovery of charisms within the congregation as the local body of the Church. / Fähige Mitarbeiter für eine vielgestaltige Gemeindearbeit zu finden, ist in jeder Kirche eine bleibende Aufgabe und Herausforderung. Seit einigen Jahrzehnten wird in kirchlichen Verlautbarungen und in der Praktischen Theologie verstärkt das Konzept einer gabenorientierten Mitarbeit betont. Dieses Feld ist noch wenig grundsätzlich erforscht. Die vorliegende Arbeit greift empirisch und theologisch in die aktuelle Diskussion ein. Innerhalb der Praktischen Theologie im deutschsprachigen Raum liegt mit ihr zum ersten Mal eine wissenschaftliche Untersuchung zur Frage vor, wie Charismen im Forschungsfeld der Evangelischen Landeskirche in Baden entdeckt werden. Die Ergebnisse reichen aber weit über diesen Rahmen hinaus und können grundsätzlich gelten, weil sie auf dem Hintergrund exegetischer und systematisch-theologischer Grundlagenarbeit in einer sorgfältigen empirischen Methodik erhoben, reflektiert und ausgewertet wurden. Die Ausführungen zeigen, dass die Suche nach Charismen seit Beginn des 20. Jh. angesichts der gesellschaftlichen Umbrüche im Kontext der Postmoderne zu einem großen Thema geworden ist. Aus den theologischen Positionen erwuchs die wesentliche Einsicht, dass Charismen trinitarisch einzuordnen sind und neben dem habituellen Charismenverständnis vor allem die relationale Dimension vorliegt. Die empirische Forschungsarbeit umfasst eine Online-Befragung von Pfarrern, ergänzend dazu wurden Gemeindeglieder interviewt. Als eines der Hauptergebnisse stellte sich heraus, dass die Meinung der Pfarrer, wie Gemeindeglieder Gaben empfangen, durch ihr theologisches Gabenverständnis bestimmt wird. Wie Pfarrer Gaben entdecken, richtet sich weithin nicht nach den paulinischen Kriterien, sondern nach emotionalen Gesichtspunkten, wie in der vorliegenden Arbeit nachgewiesen werden konnte. Wie sich herausstellte, sind Pfarrer der Überzeugung, dass neutestamentliche Gaben nicht erst bei der Taufe empfangen werden, sondern mit der biologischen Geburt. Ein weiterer interessanter Aspekt belegt, dass Gemeindeglieder der evangelischen Landeskirche im Vergleich zu charismatisch-pentekostalen Gemeindegliedern Gaben nach ihren subjektiven Glaubensüberzeugungen in derselben Weise empfangen, lediglich das Gabenrepertoire unterscheidet sich. Die vorliegende Arbeit zielt darauf ab, Leitlinien zum Entdecken von Charismen im Kontext der lokalen Gemeinde zu entwickeln. / Practical Theology / Thesis (D. Th. (Practical Theology)) Charisma Charismata Gifts of the spirit Giftednes Cybernetics Evangelische Landeskirche Spiritual gifts questionnaire Nature-grace Practical theology Empiricism Capabilities Understanding of charisms Theology of creation Anthropology Pneumatology Revelation Supranaturalism Thomas von Aquin Martin Luther Friedrich D. E. Schleiermacher Max Weber Discovering of charisms Spiritual gifts questionnaire Church Parish Parish development Church governance State church Free church Charismatic movement Pentecostal movement Identity, personality Self esteem Teamwork Trying out Self confirmation Confirmation from outside Role model, imitation Learning by doing Trust Role and self image of the pastor, Elders Coworkers Empirical Theology Online research Qualitative research Statistic. Geistesgaben Begabungen Fähigkeiten Verständnis von Charismen Schöpfungstheologie Anthropologie Pneumatologie Offenbarung Supranaturalismus Natur-Gnade Thomas von Aquin Martin Luther Entdecken von Charismen Gabentests Kirche Gemeinde Gemeindeaufbau Gemeindeleitung Kybernetik Evangelische Landeskirche Freikirche Charismatische Bewegung Pfingstbewegung Identität Persönlichkeit Selbstwert Teamarbeit Ausprobieren Selbstvergewisserung Bestätigung von außen Vorbild, Nachahmung Vertrauen Wahrnehmung Pfarrerinnen und Pfarrer Älteste Mitarbeiter Praktische Theologie Empirie Empirische Theologie Onlineforschung Qualitative Untersuchung Statistik 284.094346 Pentecostalism -- Germany -- Baden
56	Charismen Entdecken: Eine praktisch-theologische Untersuchung in der Evangelischen Landeskirche in Baden / Discovering Chrismata : a practical theological inquiry in the United Lutheran Church of Baden Baumert, Manfred Otto Willi 03 1900 (has links) Summary and key words in German and English / Every church faces the challenge of procuring capable workers for the multifaceted task of ministry. For several decades now official denominational statements and the discipline of Practical Theology have been calling for a new understanding of giftedness in ecclesial service. As yet little fundamental research has been done in this area. This dissertation seeks to make a contribution both empirically and theologically. It marks the first time in the German–speaking world of Practical Theology that the issue of how one discovers charisms is addressed academically. The specific field of research is located in the Protestant Regional Church of Baden in southwest Germany. Nevertheless the findings can be applied more broadly since the research is based on thorough exegetical and systematic–theological analysis and has been verified empirically. There has been a quest for the charisms of the Spirit since the beginning of the twentieth century and even more so now in the face of the societal challenges of postmodernity. In the discussion of the different theological positionens arise as result that charisms have to be seen with an triune approach. In addtion, besindes the fact that charisms have a habitual meaning, they first of all have a relational dimension. The empirical research involved online–interviewings of pastors, plus interviews of church members. One of the major findings was that the views of pastors on how church members receive gifts is determined by their theological understanding of the charisms. Pastors discover gifts, not according to Pauline criteria, but largely according to emotional aspects, as proved by this research. It became apparent that protestant pastors are of the opinion that New Testament charisms are not first received at baptism, but already at birth. Another interesting finding is that members of both protestant main stream churches and pentacostal-charismatic churches hold the same believes about how to receive charisms. The only difference is their repertoire of gifts. This dissertation focuses on developing guidelines for the discovery of charisms within the congregation as the local body of the Church. / Fähige Mitarbeiter für eine vielgestaltige Gemeindearbeit zu finden, ist in jeder Kirche eine bleibende Aufgabe und Herausforderung. Seit einigen Jahrzehnten wird in kirchlichen Verlautbarungen und in der Praktischen Theologie verstärkt das Konzept einer gabenorientierten Mitarbeit betont. Dieses Feld ist noch wenig grundsätzlich erforscht. Die vorliegende Arbeit greift empirisch und theologisch in die aktuelle Diskussion ein. Innerhalb der Praktischen Theologie im deutschsprachigen Raum liegt mit ihr zum ersten Mal eine wissenschaftliche Untersuchung zur Frage vor, wie Charismen im Forschungsfeld der Evangelischen Landeskirche in Baden entdeckt werden. Die Ergebnisse reichen aber weit über diesen Rahmen hinaus und können grundsätzlich gelten, weil sie auf dem Hintergrund exegetischer und systematisch-theologischer Grundlagenarbeit in einer sorgfältigen empirischen Methodik erhoben, reflektiert und ausgewertet wurden. Die Ausführungen zeigen, dass die Suche nach Charismen seit Beginn des 20. Jh. angesichts der gesellschaftlichen Umbrüche im Kontext der Postmoderne zu einem großen Thema geworden ist. Aus den theologischen Positionen erwuchs die wesentliche Einsicht, dass Charismen trinitarisch einzuordnen sind und neben dem habituellen Charismenverständnis vor allem die relationale Dimension vorliegt. Die empirische Forschungsarbeit umfasst eine Online-Befragung von Pfarrern, ergänzend dazu wurden Gemeindeglieder interviewt. Als eines der Hauptergebnisse stellte sich heraus, dass die Meinung der Pfarrer, wie Gemeindeglieder Gaben empfangen, durch ihr theologisches Gabenverständnis bestimmt wird. Wie Pfarrer Gaben entdecken, richtet sich weithin nicht nach den paulinischen Kriterien, sondern nach emotionalen Gesichtspunkten, wie in der vorliegenden Arbeit nachgewiesen werden konnte. Wie sich herausstellte, sind Pfarrer der Überzeugung, dass neutestamentliche Gaben nicht erst bei der Taufe empfangen werden, sondern mit der biologischen Geburt. Ein weiterer interessanter Aspekt belegt, dass Gemeindeglieder der evangelischen Landeskirche im Vergleich zu charismatisch-pentekostalen Gemeindegliedern Gaben nach ihren subjektiven Glaubensüberzeugungen in derselben Weise empfangen, lediglich das Gabenrepertoire unterscheidet sich. Die vorliegende Arbeit zielt darauf ab, Leitlinien zum Entdecken von Charismen im Kontext der lokalen Gemeinde zu entwickeln. / Philosophy, Practical and Systematic Theology / Thesis (D. Th. (Practical Theology)) Charisma Charismata Gifts of the spirit Giftednes Cybernetics Evangelische Landeskirche Spiritual gifts questionnaire Nature-grace Practical theology Empiricism Capabilities Understanding of charisms Theology of creation Anthropology Pneumatology Revelation Supranaturalism Thomas von Aquin Martin Luther Friedrich D. E. Schleiermacher Max Weber Discovering of charisms Spiritual gifts questionnaire Church Parish Parish development Church governance State church Free church Charismatic movement Pentecostal movement Identity, personality Self esteem Teamwork Trying out Self confirmation Confirmation from outside Role model, imitation Learning by doing Trust Role and self image of the pastor, Elders Coworkers Empirical Theology Online research Qualitative research Statistic. Geistesgaben Begabungen Fähigkeiten Verständnis von Charismen Schöpfungstheologie Anthropologie Pneumatologie Offenbarung Supranaturalismus Natur-Gnade Thomas von Aquin Martin Luther Entdecken von Charismen Gabentests Kirche Gemeinde Gemeindeaufbau Gemeindeleitung Kybernetik Evangelische Landeskirche Freikirche Charismatische Bewegung Pfingstbewegung Identität Persönlichkeit Selbstwert Teamarbeit Ausprobieren Selbstvergewisserung Bestätigung von außen Vorbild, Nachahmung Vertrauen Wahrnehmung Pfarrerinnen und Pfarrer Älteste Mitarbeiter Praktische Theologie Empirie Empirische Theologie Onlineforschung Qualitative Untersuchung Statistik 284.094346 Pentecostalism -- Germany -- Baden

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