M basilea schlink biography examples
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God is worthy of love and not just any love, but a self-sacrificial and unrestrained one. Her involvement in religion was consistent with her social standing for that generation, but otherwise cursory. But given the ecumenical movement’s diminished prominence and leftward turn, it should perhaps be unsurprising that Schlink looked elsewhere for likeminded Christians.
A Protestant men’s religious order, the Kanaan Brothers of St. Francis, and a tertiary order, the Sisters of the Crown of Thorns, also call Kanaan home. Even to the lay public, this is clear in subtle ways in the sisters’ written materials. 2014. This garnered significant national attention and positioned the Sisterhood at the vanguard of shifting West German society away from mere survival and national self-interest.
Communists came in second. She cofounded a movement that, for a time, shaped Germany, contributing to discourse about justice for the Jewish victims of the Holocaust at a time when few such voices existed. As a young woman she had learnt with horror of the Nazi extermination of the Jewish communities of her homeland and much of Europe, and dedicated her life to seeking forgiveness and overcoming the legacy of this mutual bitterness.
As national president of the Women’s Division of the German Student Christian Movement from 1933 to 1935, Schlink refused to comply with Nazi edicts barring Jewish Christians from meetings.
It was not until March 1947 that Schlink and Madauss were eventually able to fulfil their vision of establishing the Sisterhood.
The Sisterhood of Mary, initially Lutheran but now interdenominational, numbers more than 200 women from 20 countries, with 14 men in the affiliated Canaan Franciscan Brothers.
Some might say the architect was Schlink. And None Would Believe It: An Answer to the New Morality. The consistent tone is what many observers have found so striking: the earnest, gentle quality of children pleading with their heavenly Father.
Indeed, prayer represents one of the most consistent topics in Mother Basilea’s writings.
1999 [1995]. This marked the beginning of the sisters’ expansive print ministry, largely consisting of tracts, pamphlets, and additional books of varying lengths, almost exclusively composed by Schlink (Schlink 1949, 1995, 1972).
In 1950, the Sisterhood received a parcel of land as a gift from the family of one of the early sisters.
On the other hand, the English version of the title marked a deliberate alignment with the evangelical movement in the English-speaking world, along with its attendant apocalypticism and Christian Zionism, which pushed the Sisterhood even further from mainstream German church life (Schlink 1993; Faithful 2014:89–91).
In 1964, Schlink published the tract And None Would Believe It, representing her vision for moral renewal and for Christian unity against “soulless sexuality,” a “kind of poison […] spreading throughout the entire world in epidemic proportions” (Schlink 1967:12, 16).
The Greek word for repentance, “metanoia,” simply means to change, from which we derive our English word metamorphosis. Initially, it was the fervor of their commitment to Christ. This is the chief reason for which the Gestapo twice summoned Schlink for interrogation (Schlink 1993:155, 161–65, 186–87, 209).
By 1940, the Bible study had grown to include roughly one hundred participants, split into various subgroups (Schlink 1993:187).
Such rhetorical nuance has made it possible for it to seem that Mother Basilea’s predictions have come to pass. (Published in English as The Royal Priesthood.)
Smith, Robert O. 2013.
Building a Wall of Prayer: A Handbook for Intercessors. Darmstadt-Eberstadt: Evangelische Marienschwesternschaft. Eager as she was to share credit with Madauss and with Riedinger, Schlink is one of the few women (perhaps the only) in the history of Christianity to found a religious order independent of male authority and by means of the strength of her own individual leadership.
This was all in spite of herself.