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Stemthed og afstemthed i danske sonoranter
Full text linkI flere fremstillinger af moderne dansk udtale nævnes tendensen til at afstemmesonoranter efter hæmmelyde og aspirerede lukkelyde. Både Grønnum 2005 og Heger 1981 påpeger at den egentlige fonetiske forskel på ordene blade og pladeer om l’et er stemt eller ustemt, og ikke om lukkelyden er aspireret eller ej. Der er imidlertid ikke tidligere foretaget akustiske undersøgelser af dette fænomen i dansk. Derfor satte vi 19 personer til at indtale en række korte fraser med sonoranter i forskellige kontekster for at undersøge om der også er akustisk belæg for denne afstemningsproces. De overordnede resultater viser at afstemning er yderst begrænset i vores datamateriale, og de giver således ikke belæg for den traditionelle transskriptionspraksis
Den røde fare: Politiovervågning af de danske kommunister og deres omgangskredse 1941-1943
No full textThis article examines the Danish police’s surveillance of communists during the occupation years 1941-1943. Drawing on extensive archival research, it explores the methods and scope of both physical, postal, and electronic surveillance used to monitor communist networks. While the analysis highlights the limited effectiveness of these efforts, it also demonstrates how the surveillance of the communists served as a tool to expand state control over the Danish population. By analyzing previously underutilized sources, the article contributes new perspectives on a critical yet often overlooked period in Danish policing and occupation history
Folkekirkelige feltpræstetjenester gennem 150 år
No full textEt tilbageblik i historien viser, at der i en dansk sammenhæng lige siden middelalderen har været præster tilknyttet forskellige hærenheder og grupper af krigsfolk i felten. Også i dansk krigshistories nyere tid har der som noget selvfølgeligt været knyttet tjenestegørende præster til de udsendte militære enheder. Baggrunden for udsendelsen af feltpræster er ganske interessant for så vidt, som det danske forsvar først i 1966 fik en egentlig værnspræsteordning, idet der ved kongelig resolution udnævntes tre værnsprovster: Svend Balslev blev feltprovst, Harald Sandbæk blev orlogsprovst og Niels Zeuthen blev flyverprovst. Artiklens overordnede formål er at give et historisk overblik over den 150 år lange proces, som i en dansk kontekst førte frem mod en egentlig feltpræstetjeneste i anden halvdel af det tyvende århundrede. Processen beskrives og oprulles på baggrund af en sparsom sekundærlitteratur og en hel del kildemateriale, der både rummer erindringsbøger, avisartikler, offentlige dokumenter og senest interview med nogle af den sidste del af processens hovedaktører.
SummaryDanish army chaplaincy’s regulatory foundation, organization and development, especially from 1850 until present time.Up to now, surprisingly little attention has been paid to the army chaplains in the Danish national church. This has left many questions unanswered and leads us towards a subject which clearly requires advancement. The purpose of the present project has been to address this knowledge gap.The basic method of the study has been to present and analyse material that ranges from more normative material, such as laws and reports to diaries and memoirs of the Danish Military chaplains. Besides empirical depth and width, this approach has also served as a way of emphasizing the fragile nature of the question raised within the project; namely their historical contingency.The main result from the study of the guidelines for the army chaplains shows that there was little if any formal regulation of the chaplain’s activity, but as the study reveals, most of the army chaplaincy’s success was due to the strong personal commitment of the chaplains. There was not made a new regulative until 1962.However, as the analysis also shows, this is not the beginning of the story. Army chaplains have served with the military for hundreds of year. Throughout the 1700s and until the beginning of the Napoleonic wars in 1814, there has been assigned a chaplain to each regiment. That came to an end in 1814. Afterwards the army no longer had a permanent staff of chaplains.In the years from 1814 and onwards a new principle of recruitmentemerges. Now the Danish army chaplains were recruited ”ad hoc”. However,it can be stated that the appointment authority was centralized bythe Bishop and by the Ministry of cultural and ecclesiastical affairs. Furthermore the study has shown that not one army chaplain was recruited between 1866 and the Second World War. In the years that followed, the chaplains again served the army by appointment “ad hoc”.In 1954 the ministry of cultural and ecclesiastical affairs designated an army dean, a navy dean and an air force dean. Their job was to develop a central institution - a stable system. Their work paid off and two years later in 1956 the army dean designated 42 chaplains.The first step toward a more regulatory foundation and organization was taken in 1960 when the ministry of cultural and ecclesiastical affairs appointed a Committee to treat the question of the pastoral service of the military.In 1962 the law was passed which allowed chaplains to be appointed as army chaplains, and not just delegated clergy. They were along with other groups placed outside of the military order.In 1966 there was nominated a dean for each military force. They were appointed and were now full time members of the military. This meant that finally in 1971 the army dean could appoint the first Reserve chaplains.The roles of chaplains within the military have been discussed by theologians, bishops and media such as newspapers and television, but the presence of army chaplains has remained as important as ever. Chaplains have continued to serve wherever Danish soldiers have been sent. This study shows that pastoral support seems important for most soldiers – and maybe especially for those soldiers who risk making the ultimate sacrifice around the World
Fra undtagelsesregel til undtagelsestilstand: Politiske og kirkelige hensyn til modstandere af kvindelige præster 1947-2007
No full textUdtrykket “en håndsrækning” anvendes normalt som en understøttende, anerkendende og inkluderende gestus mellem to parter. Den man rækker hånd, viser man sin sympati. Håndsrækning eller håndtryk indgår også i Den Danske Folkekirkes præstevielsesritual, hvor biskop, assisterende præster og øvrige tilstedeværende præster forventes at give den nye kollega hånden umiddelbart efter ordinationen. I 60 år – fra 1947 til 2007 – var det imidlertid på grund af politiske og kirkelige hensyn muligt for mandlige præster i folkekirken at blive fritaget for denne anerkendelse af deres kvindelige kolleger, hvis det inderligt stred imod deres samvittighed ogteologiske embedssyn. Hvordan dette lod sig praktisere, er genstand for denne kirkehistoriske undersøgelse.
SummaryAccording to the 1912 Rite of Ordination to the Priesthood, ordinands in the Danish Folkchurch were required to shake the hand of all clergy who were present. This was changed in the 1992 Rite, which is currently valid, so that ordinands can, as a minimum, shake the hand of bishops and those pastors who are present as readers. The parliamentary act of 1947 giving women the right to be ordained as pastors has been seen as a challenge to this rite and to those bishops and clergy who for reasons of scripture and church unity do not recognise female pastors. In the case of the bishops a law was later passed enabling them to be exempt from pastoral supervisionof churches and their female clergy. This law was applied by Bishops Plum and Fuglsang-Damgaard in 1948 and by Christian Baun in 1956 – after deep consideration – in the interests of church unity, the churches’ wishes, and respect for the collegium of bishops. Since 1968 no bishop has opposed the ordination of female pastors.While bishops ordain and supervise the clergy, it is normally the deans who perform pastoral inductions. However, in 1949 it was agreed that the bishops’ right to exemption should also be extended to the deans, an arrangement that lasted until 1980, when Dean Ørum Jorgensen, chair of the Home Mission Society, was refused an application for such an exemption. In connection with the induction of a female pastor in 1985 the Dean therefore resigned his chairman’s post.What remains is the pastors’ individual freedom of conscience. Bishops (Jacobsen, Geil and Nissen) in the Diocese of Viborg nowtake the practical step at ordinations of allowing male ordinands who are opposed to female pastors to refrain from the shaking of hands. Since in 2007 there is almost as many female as male pastors in the Danish Folkchurch; the established practise now was considered as problematic – and one which, after personal consideration and church reconnoitring, the current Bishop, Karsten Nissen, has chosen to abolish. He joins a number of other bishops who interpret the handshake as a recognition that the ordinands’ vows have been taken – while the gender aspect is toned down. This shift of emphasis has made the rite acceptable to the conservative wing of the church
Veit Dietrichs og Peder Tidemands Passio – dens historie og indhold
No full textSummaryA small book in my family’s possession after a long investigation was identified as a sample of Veit Dietrichs book Passio, translated into Danish by Peder Tidemand in 1556. The German original was edited in 1545, and the same year it was edited as a part of the Hauspostille with Luther’s sermons. It was therefore assumed that the sermons in Passio were originally delivered by Martin Luther. The special edition shows, however, that Veit Dietrich delivered these sermons in St. Sebaldus Church in Nurnberg and had the sermons printed and edited as a special gift to Mrs. Baumgartner whose hus- band had been prisoner because of the turbulent situation in the time of the reformation. The edition of the sermons as part of Luther’s Hauspostille was obviously done without Dietrich and Luther knowing it.Veit Dietrich had a close relation to Martin Luther and to Philip Melanchthon in Wittenberg. His special gift was to popularize the theology of Luther and Melanchthon and to make it accessible to the Protestant churches in Germany. The most important matter to Dietrich was that the Wittenberg theology was the true clue to open up the biblical message to all people, as a comfort, a warning and as a good mes- sage about God’s forgiveness of our sins. This was the basis of his sermons.Peder Tidemand translated Veit Dietrichs booklet and had it edited in 1556. Tidemand had been a member of the commission, which prepared the edition of a new translation of the Bible, based upon Luther’s Deutsche Bibel. He also translated other books by Dietrich, so he was an experienced translator. Comparisons between 1) Deutsche Bibel and the Bible of Christian III, 2) Dietrichs original Passio and Tidemands translation of Passio, and 3) between Tidemands translation of Passio and the Passio as part of the Husspostille, confirm that Tidemand is a competent translator, and that he is utmost loyal to the original text in Dietrich’s original as well as to the new Danish Bible translation.In Dietrichs edition of Passio there are eight woodcuts with passion motives, in the Danish translation there are thirteen; none of them are adequately identified. The ‘Danish’ woodcuts are part of a series of 43 woodcuts in a contemporary book, and some of them are used in Norwegian embroidery.Dietrich’s sermons were delivered in the Lent period in 1545; the texts were from the Gospels of St. Matthew, chapter 26-27, St. Luke, chapter 23, and St. John, chapter 19. It is characteristic for his sermons that the most important theme is pastoral care, addressed to his pa- rishioners. Dietrich’s sermons tell about the passion of Christ, but the text and its interpretation is always applied to the Christian people sitting next to his pulpit. The tradition to deliver special Lent sermons has its origin before the reformation – nowadays it has almost disappeared in the Danish People’s Church
En beskeden fejring? Reformationsjubilæet 1917
No full textSummaryA modest celebration?The fourth Reformation centenary 1917The Reformation was celebrated at its fourth centenary in Denmark 1917, but in a somewhat subdued tone caused by the World War. Denmark should bear in mind that the end of war would probably result in a plebiscite in German occupied Schleswig. Danish authorities should avoid provoking the German Empire. On the other hand Denmark should not appear too cordial in its attitude to Germany because of the two countries’ shared Lutheran confession. The celebration was prepared by the Ministry of Ecclesiastical Matters and actually gained some interest; undoubtedly due to the rather uneventful and isolated life of a neutral nation. Contacts were made with Norwegian and Swedish churches. As the German Emperor abandoned the celebrations amongst the Lutheran churches within his empire, Danish public seems to have become more secure that a Danish celebration would actually be seen as a celebration of Lutheranism, not as a tribute to German nationalism. The celebration was official with services attended by the Royal House in Copenhagen, with an official day off for all pupils – and with quite a number of publications. The fourth centenary was to be an opportunity to rethink Lutheranism. The German »Kulturprotestantismus« was singing its swan song in the slaughterhouses of Flanders while a new generation was looking forward to a more existentialist interpretation of Luther’s message. Now the history of the reformation was superseded by a new interest in the essentials of Christianity in a world without worth in itself