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Journal articles on the topic 'Protestant Identity'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

Fylypovych, Georgii. "Ukrainian Protestant Diaspora in Search of Its Identity." Ukrainian Religious Studies, no. 80 (December 13, 2016): 68–75. http://dx.doi.org/10.32420/2016.80.724.

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Article by G. Fylypovych "Ukrainian Protestant Diaspora in Search of Its Identity" is devoted to the consideration of identification processes among Ukrainian Protestants in the diaspora. It is proved that this self-determination is controversial and non-linear and is primarily due to complex socio-political changes in the world, in particular in Ukraine. The diaspora's protestants, like in Ukraine, face new challenges to the global dimension to which they are not always ready.

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KLYASHEV, A. N. "SOME FACTORS IN THE FORMATION OF RELIGIOUS IDENTITY OF UKRAINIAN PROTESTANTS OF THE URAL REGION." Izvestia Ufimskogo Nauchnogo Tsentra RAN, no. 4 (December 11, 2020): 53–57. http://dx.doi.org/10.31040/2222-8349-2020-0-4-53-57.

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This article examines the factors related to the formation of the religious identity among Ukrainian Protestants entering Protestant religious organizations in some regions of the South, Middle and Polar Urals: impact of other people or their own existential quest, as well as the religious identity of the respondents before they adopted Protestantism. More than sixty percent of Ukrainian Protestants were born outside of Russia; they are the most "foreign" in origin ethno-religious group among the Protestants of the Urals. Data on them are compared to similar evidence in the general sample. The

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Chaves, Mark, Jackson W. Carroll, and Wade Clark Roof. "Beyond Establishment: Protestant Identity in a Post-Protestant Age." Contemporary Sociology 23, no. 3 (1994): 438. http://dx.doi.org/10.2307/2075375.

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Erickson, Victoria, Jackson Carroll, and Wade Clark Roof. "Beyond Establishment: Protestant Identity in a Post-Protestant Age." Review of Religious Research 35, no. 3 (1994): 280. http://dx.doi.org/10.2307/3511898.

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5

Finlay, Andrew. "Defeatism and northern protestant ‘identity’." Global Review of Ethnopolitics 1, no. 2 (2001): 3–20. http://dx.doi.org/10.1080/14718800108405094.

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Ђурић Миловановић, Александра. "СКРИВЕНИ ИДЕНТИТЕТИ РУМУНСКИХ НЕОПРОТЕСТАНТСКИХ ЗАЈЕДНИЦА У ВОЈВОДИНИ". ГОДИШЊАК ЗА СОЦИОЛОГИЈУ 26, № 1 (2021): 15–29. http://dx.doi.org/10.46630/gsoc.26.2021.02.

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In Serbia, minority religious communities are usually seen from one type of minority identity – ethnic one. Thus, the lack of research still exists when it comes to the religious identity of minority communities and the complex relationship between ethnic and religious identity. Based on several years of ethnographic fieldwork among neo-Protestant Romanians in Vojvodina, in this paper I am analyzing ethnic and religious identity of minority communities as double minorities. Starting from the hypothesis that boundaries of ethnic and religious identity are not predefined and static, I analyze na

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Stern, Andrew. "Southern Harmony: Catholic-Protestant Relations in the Antebellum South." Religion and American Culture: A Journal of Interpretation 17, no. 2 (2007): 165–90. http://dx.doi.org/10.1525/rac.2007.17.2.165.

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AbstractThis essay seeks to recover the experiences of Catholics in the antebellum South by focusing on their relations with Protestants. It argues that, despite incidents of animosity, many southern Protestants accepted and supported Catholics, and Catholics integrated themselves into southern society while maintaining their distinct religious identity. Catholic–Protestant cooperation was most clear in the public spaces the two groups shared. Protestants funded Catholic churches, schools, and hospitals, while Catholics also contributed to Protestant causes. Beyond financial support, each grou

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Smyth, Jim. "‘Like amphibious animals’: Irish protestants, ancient Britons, 1691–1707." Historical Journal 36, no. 4 (1993): 785–97. http://dx.doi.org/10.1017/s0018246x00014503.

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ABSTRACTIreland in the 1690s was a protestant state with a majority catholic population. These protestants sometimes described themselves as ‘the king's Irish subjects’ or ‘the people of Ireland’, but rarely as ‘the Irish’, a label which they usually reserved for the catholics. In constitutional and political terms their still evolving sense of identity expressed itself in the assertion of Irish parliamentary sovereignty, most notably in William Molyneux's 1698 pamphlet, The case of Ireland's being bound by acts of parliament in England, stated. In practice, however, the Irish parliament did n

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Todd, J. "Protestant Identity and Peace in Northern Ireland." Journal of Church and State 55, no. 4 (2013): 831–32. http://dx.doi.org/10.1093/jcs/cst059.

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10

Parr, Connal. "Protestant identity and peace in Northern Ireland." Irish Political Studies 33, no. 1 (2016): 149–51. http://dx.doi.org/10.1080/07907184.2016.1254397.

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Underwood, Lucy. "Sion and Elizium: National Identity, Religion, and Allegiance in Anthony Copley’s A Fig for Fortune." Renaissance and Reformation 41, no. 2 (2018): 65–96. http://dx.doi.org/10.33137/rr.v41i2.29834.

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This article uses Anthony Copley’s poem A Fig for Fortune (1596) to examine Elizabethan constructions of national identity. Acknowledging that religious and national identities were symbiotic in the Reformation era, it argues that the interdependency of Protestant and Catholic narratives of “nationhood” must be appreciated. Analysis of Copley’s text engages with previous critiques, including those of Clare Reid, Alison Shell, and Susannah Monta, in order to propose a more coherent interpretation of Copley’s engagement with Spenser’s The Faerie Queene. Copley did not merely defend Catholics as

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Kemp, Theresa D. "Translating (Anne) Askew: The Textual Remains of a Sixteenth-Century Heretic and Saint*." Renaissance Quarterly 52, no. 4 (1999): 1021–45. http://dx.doi.org/10.2307/2901834.

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This essay explores how contemporary depictions of Anne Askew's examination and execution serve as textual sites of contested power between the Henrician conservatives and Protestant reformists who vied for control of English religion and politics during the mid-sixteenth-century. Both the Anglo-Catholics who prosecute Askew as a heretic and the Protestants who vindicate her as a saint attempt to shape and exploit her identity as a woman who has been tortured and burned at the stake. Amid the inquisitional voice of the state officials and the reformist discourse of the Protestant hagiographers

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Carroll, Michael P. "How the Irish Became Protestant in America." Religion and American Culture: A Journal of Interpretation 16, no. 1 (2006): 25–54. http://dx.doi.org/10.1525/rac.2006.16.1.25.

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AbstractIt often comes as a surprise to learn that most contemporary Americans who think of themselves as “Irish” are, in fact, Protestant, not Catholic. While commentators generally agree that these Protestant Irish-Americans are descended mainly from the Irish who settled in the United States prior to the Famine, the story of how they became the Protestants they are is—this article argues—more complicated than first appears. To understand that story, however, one must correct for two historiographical biases. The first has to do with the presumed religiosity of the so-called “Scotch-Irish” i

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Spear, Sonja E. "Claiming the Passion: American Fantasies of the Oberammergau Passion Play, 1923–1947." Church History 80, no. 4 (2011): 832–62. http://dx.doi.org/10.1017/s0009640711001235.

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In 1934 the third centennial celebration of Oberammergau's famous passion play coincided with Adolph Hitler's rise to power. For American Jews, the Oberammergau Passion Play had long symbolized the Christian roots of Anti-Semitism. Ironically, American Jews' liberal Protestant allies viewed Oberammergau as a symbol of Christian ecumenism, capable of uniting Protestants, Catholics, and even Jews. “Claiming the Passion” traces Oberammergau in the rhetoric of American liberals from the American tour of Anton Lang, who portrayed the Christus in 1923, to his successor's trial for Nazi sympathies in

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Mojau, Julianus. "Identitas-Identitas Teologis Kristen Protestan Indonesia Pasca Orde Baru: Sebuah Pemetaan Awal." GEMA TEOLOGIKA 2, no. 2 (2017): 109. http://dx.doi.org/10.21460/gema.2017.22.290.

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Protestant Christianity in Indonesia cannot be inconsistant with the general principle of Protestantism worldwide: sola scriptura. That is why biblical identity is one of the identity markers of Protestant Christians in Indonesia. Also, it is impossible to understand the identity of Protestant Christianity in Indonesia, apart from christology as a marker of the identity in appreciating the second general principle of Protestantism: sola gratia. The unity of God as the trinity has also become another marker of identity. In the past these three identity markers are often seen as distinctive iden

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Landry, Stan M. "That All May Be One? Church Unity and the German National Idea, 1866–1883." Church History 80, no. 2 (2011): 281–301. http://dx.doi.org/10.1017/s0009640711000047.

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Despite the political unification of the German Empire in 1871, the longstanding confessional divide between German Catholics and Protestants persisted through the early Wilhelmine era. Because confessional identity and difference were pivotal to how Germans imagined a nation, the meaning of German national identity remained contested. But the formation of German national identity during this period was not neutral—confessional alterity and antagonism was used to imagine confessionally exclusive notions of German national identity. The establishment of a “kleindeutsch” German Empire under Prus

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McLeister, Mark. "Worship, Technology and Identity: A Deaf Protestant Congregation in Urban China." Studies in World Christianity 25, no. 2 (2019): 220–37. http://dx.doi.org/10.3366/swc.2019.0258.

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This paper 1 analyses a Deaf community in urban China and explores the extent to which this particular community has contextualised a Protestant message centred on understandings of sin as a disability. The construction of this message is based on a shared identity as both Deaf and Protestant and is mediated through a shared practice of signing and a common written language (Chinese). Circulation of this message is facilitated by technology and social media. Based on ethnographic data generated in a Deaf congregation in Yantai, Shandong province, I argue that while the message of this particul

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18

Brouwer, R. "Hybrid Identity. Exploring a Dutch Protestant community of faith." Verbum et Ecclesia 29, no. 1 (2008): 45–61. http://dx.doi.org/10.4102/ve.v29i1.4.

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Communities of faith develop their identity in dialogue with changing social and cultural contexts. This article presents a single case of identity formation in a local congregation of the Protestants Church in the Netherlands, in a changing environment. Out of one specific congregational practice, namely the liturgical (non)-affirmation of same-sex marriages, the complexity of identity construction in a plural and diverse congregation is shown. From a qualitative empirical research perspective, the details of a congregational practice are unfolded in an ethnographic, thick description of the

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Lindner, Christine B. ""In this religion I will live, and in This religion I will die": Performativity and the Protestant Identity in Late Ottoman Syria." Chronos 22 (April 7, 2019): 25–47. http://dx.doi.org/10.31377/chr.v22i0.447.

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In 1850, an Imperial firmän was circulated by the Ottoman authorities regarding the Protestant religion. It stated ' . [l]et, then, a respectable and trustworthy person, acceptable to and chosen by themselves, from among their own number, be appointed, with the title of "Agent of the Protestants," who shall be attached to the department of the Minister of Police,' and thus serve as the official representative for the Protestant community to the Porte. This order was pronounced during the Tan;imät, an important period of reform when the Ottoman goverment sought to reconfigure its relationship w

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Zemmrich, Eckhard. "Developing Christian Identity." Ecclesial Practices 1, no. 1 (2014): 111–33. http://dx.doi.org/10.1163/22144471-00101006.

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For the comparatively young Protestant churches in Indonesia, questions of Christian identity are of vital importance within their cultural environments which are shaped by other religions. Drawing on examples of developments in the history of three Indonesian churches in Sulawesi, Java and Bali, different aspects of the struggle to contextualize Christian identity are traced. For this, two Academic concepts of Indonesian contextual theology are employed, those of Theodorus Kobong and Emanuel Gerrit Singgih. Interpreted with the aid of basic categories used in theories of intercultural theolog

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Bean, Lydia, Jason Kaufman, and Marco Jesus Gonzalez. "Why doesn't Canada have an American-style Christian Right? A Comparative Framework for Analyzing the Political Effects of Evangelical Subcultural Identity." Canadian Journal of Sociology 33, no. 4 (2008): 899–944. http://dx.doi.org/10.29173/cjs570.

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Political commentators have asked if Canada could see the rise of an American-style “Culture War,” where evangelical Protestants are rallied by moral issues to support the Conservative party. This paper argues that even though Canadian evangelicals are just as morally conservative as American evangelicals, they work from very different understandings about the relationship between religious morality and national identity. We predict that rank-and-file Canadian evangelicals will be less responsive to political mobilization around moral issues because they construct their subcultural

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22

Heal, Bridget. "Marian Devotion and Confessional Identity in Sixteenth-Century Germany." Studies in Church History 39 (2004): 218–27. http://dx.doi.org/10.1017/s0424208400015102.

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The Virgin Mary provided a powerful focal point for religious identity. During the early modern period Mary-worship marked out one Christian confession from another, rather than Christian from Jew, as in the Middle Ages, or Catholic from secularist, as in more modern times. Intra-Christian disputes over Mary’s status were particularly intense in Germany, the heartland of the Reformation, where Catholic and Protestant lived side by side. This paper will consider the fate of Marian imagery and devotion in three of Germany’s key free cities: Nuremberg, Augsburg, and Cologne. Each city had a diffe

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Macagno, Lorenzo. "Missionaries and the Ethnographic Imagination. Reflections on the Legacy of Henri-Alexandre Junod (1863–1934)." Social Sciences and Missions 22, no. 1 (2009): 55–88. http://dx.doi.org/10.1163/187489409x434063.

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AbstractThis article consists of a reflection on the ethnographic and political legacy of the protestant missionary Henri-Alexandre Junod. A member of the Swiss Mission, Junod was one of the few missionaries to enjoy the recognition of “professional” anthropologists in his time (among them, Malinowski himself, who praised his pioneering ethnography on the Thonga of southern Africa). But beyond his important ethnographic legacy, his work as a missionary brought him into contact with many perplexities and paradoxes. Besides living and working in the Union of South Africa – present day South Afri

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Baku, Eszter, Erzsébet Urbán, and Zorán Vukoszávlyev. "Protestant Space-Continuity." Actas de Arquitectura Religiosa Contemporánea 5 (July 25, 2018): 122–31. http://dx.doi.org/10.17979/aarc.2017.5.0.5146.

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Intensive efforts started in the last decades to get to know the Central and Eastern European and the Hungarian church architecture. In this historically depressed period (1920/1945/1989), church buildings were important identity forming potencies in the life of the Protestant communities newly emerged by the rearrangement of country's borders. The modern architectural principles, the structural and liturgical questions gave opportunity for continuous experimentations in the examined period, which resulted a centralizing tendency between the two world wars. Analysing the Protestant space organ

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Bertram-Troost, Gerdien, Inge Versteegt, Jacomijn van der Kooij, Inger van Nes, and Siebren Miedema. "Beyond the Split between Formal School Identity and Teachers’ Personal Worldviews: Towards an Inclusive (Christian) School Identity." Education Sciences 8, no. 4 (2018): 208. http://dx.doi.org/10.3390/educsci8040208.

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Religious diversity within Dutch schools has greatly increased. We carried out an empirical study to offer insights into how secondary school teachers (try to) relate to the formal Protestant Christian identity of their school, the challenges they experience in relation to their own personal worldview, and the recommendations they have to overcome these challenges. In our qualitative study, we interviewed thirty-two teachers from eight different schools. In selecting the schools, we took into account the diversity of Protestant Christian secondary education in the Netherlands. The teachers tea

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PERRY, NANDRA. "Imitatioand Identity: Thomas Rogers, Philip Sidney, and the Protestant Self." English Literary Renaissance 35, no. 3 (2005): 365–406. http://dx.doi.org/10.1111/j.1475-6757.2005.00063.x.

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Wahlberg, Mats. "Why isn't faith a work? An examination of Protestant answers." Scottish Journal of Theology 68, no. 2 (2015): 201–17. http://dx.doi.org/10.1017/s0036930615000058.

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AbstractProtestant critique of the Catholic idea of inherent righteousness has, since the time of the Reformation, given rise to counter-questions about the status of faith in Protestant theology. Is faith a human condition for justification (that is, a human act or inherent property which is necessary for justification), and why should not faith in that case be counted as a kind of work? Many Protestant theologians, however, view it as very important to dissociate faith from works. This article examines a number of Protestant attempts to explain why faith is not a work. The examined explanati

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Lim, Elisha. "The Protestant Ethic and the Spirit of Facebook: Updating Identity Economics." Social Media + Society 6, no. 2 (2020): 205630512091014. http://dx.doi.org/10.1177/2056305120910144.

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Scholars and news media generally name Facebook’s two central problems: that its data collection practices are a threat to user privacy, and that stricter regulations are required to prevent “bad actor” from spreading hate and disinformation. However separating these two concerns—personal data collection and bad actors—overlooks the way that one generates the other. First, this article builds on critical race scholarship to examine how identity politics are historically distorted and commodified into profitable vigilance and intolerance, in what I call a transition from identity politics, to p

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Sirotkin, P. F. "Some features of the activities of Protestant-Evangelical associations of the Perm region." Voprosy kul'turologii (Issues of Cultural Studies), no. 12 (November 7, 2020): 16–24. http://dx.doi.org/10.33920/nik-01-2012-02.

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The paper describes some features of the religious life of the Perm Protestant-Evangelical associations operating in the Perm territory. Examples of the activities of inter-confessional structures in the region, as well as cases of transformation of the religious identity of Protestant-Evangelical organizations are considered.

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LACHENICHT, SUSANNE. "Huguenot Immigrants and the Formation of National IDENTITIES, 1548–1787." Historical Journal 50, no. 2 (2007): 309–31. http://dx.doi.org/10.1017/s0018246x07006085.

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This article addresses the extent to which Protestant states in Europe and North America depicted the French Protestants who had found refuge in these states, as having contributed to the process of nation building and the formation of national identity. It is shown that the arrival of Huguenots was portrayed positively as the historians of these nations could contend that Huguenots had been absorbed readily into the host society because their virtues of frugality and industry corresponded admirably with the ethic of their hosts. The article demonstrates that, in no case, did this depiction co

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Kotljarchuk, Andrej. "Ruthenian Protestants of the Grand Duchy of Lithuania and their relationship with Orthodoxy, 1569–1767." Lithuanian Historical Studies 12, no. 1 (2007): 41–62. http://dx.doi.org/10.30965/25386565-01201003.

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In the nineteenth century when the process of the formation of modern ethnic identity in Eastern Europe started, Belarus lost its educated strata, the Ruthenian elite, the potential leadership of this movement. That happened for a number of reasons. Among them, there was the success of the Counter-Reformation over Protestantism and Orthodoxy in Belarus and Lithuania. After 1667 Catholicism became the sign of political loyalty to the Polish-Lithuanian Commonwealth. As a result, step by step the Ruthenian nobility and the upper class of townspeople of Orthodox and Protestant faiths adopted Polis

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PARK, Gyeung-Su. "A Study on Protestant Identity of Katharina Schütz Zell of Strasbourg." KOREA PRESBYTERIAN JOURNAL OF THEOLOGY 50, no. 1 (2018): 125–55. http://dx.doi.org/10.15757/kpjt.2018.50.1.005.

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Ludington, Charles C. "Between Myth and Margin: The Huguenots in Irish History*." Historical Research 73, no. 180 (2000): 1–19. http://dx.doi.org/10.1111/1468-2281.00091.

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Abstract This article surveys the modern historiography of the Huguenots in Ireland. As victims of religious persecution, but also as Protestants, the historiography of the Huguenots in Ireland provides an excellent barometer for measuring contemporary political and historiographical concerns within Ireland. In the long and arduous struggles over Irish identity, religion and political control, the Huguenots have been used by some historians to represent heroic Protestant victims of Catholic, absolutist tyranny, and the prosperity‐inducing values of Protestant dissent. Alternatively, they have

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Wells-Oghoghomeh, Alexis. "Race and Religion in the Afterlife of Protestant Supremacy." Church History 88, no. 3 (2019): 767–72. http://dx.doi.org/10.1017/s0009640719001902.

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In her book Christian Slavery: Conversion and Race in the Protestant Atlantic World, Katharine Gerbner offers a rich history of Protestant planters’ efforts to tether Christian identity to free status and European descent in the American colonies, and missionaries’ answering attempts to reconcile African and indigenous conversion with enslavement. Gerbner's concept of Protestant Supremacy names the sociopolitical function and economic utility of “religious belonging,” specifically how Christian institutional, discursive, and ritual spaces demarcated boundaries between the enslaved and their en

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Vukoszávlyev, Zorán. "Space forming a community, community forming a space." Actas de Arquitectura Religiosa Contemporánea 5 (July 25, 2018): 26–51. http://dx.doi.org/10.17979/aarc.2017.5.0.5141.

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The identity is expressed in a self-picture, which has visible and immaterial marks. The church architecture is the essential appearance form of this, because it represents not the individual but the community. It gives an account of the self-identity conscience of the church through the community. In this way, architecture gets a great task: physically visualising this immaterial identity. This picture is formed with respect to the technical and aesthetic knowledge.Does the basically recognizable protestant form exist? Are there ground-plans or spatial form elements, which are the obligate ch

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Gracie, Anita, and Andrew W. Brown. "Controlled schools in Northern Ireland – de facto Protestant or de facto secular?" International Journal of Christianity & Education 23, no. 3 (2019): 349–68. http://dx.doi.org/10.1177/2056997119868819.

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The Controlled Schools’ sector in Northern Ireland is usually described as de facto Protestant. By examining its history and current context, this article considers the veracity of that statement. In many schools RE is often ‘squeezed out’ of an already overcrowded timetable. This results in the quantity and quality of RE teaching varying widely, unlike other areas of the curriculum. The article explores whether the sector's ethos is Protestant, secular, Christian or multi-faith. It concludes that, although perhaps unclear about their Protestant identity and uncomfortable about being deemed se

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Todd, Jennifer, Nathalie Rougier, Theresa O'Keefe, and Lorenzo Cañás Bottos. "Does being Protestant matter? Protestants, minorities and the re-making of ethno-religious identity after the Good Friday Agreement." National Identities 11, no. 1 (2009): 87–99. http://dx.doi.org/10.1080/14608940802680912.

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Womack, Deanna Ferree. "Lubnani,Libanais, Lebanese: Missionary Education, Language Policy and Identity Formation in Modern Lebanon." Studies in World Christianity 18, no. 1 (2012): 4–20. http://dx.doi.org/10.3366/swc.2012.0003.

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This article examines language instruction and religious and socio-political identity formation in nineteenth- and early twentieth-century American Protestant and French Jesuit missionary institutions in Lebanon. It compares French, English and Arabic language education policies at Saint Joseph University (Université Saint-Joseph), Syrian Protestant College (now the American University in Beirut) and the American Syria Mission schools under the American Board of Commissioners for Foreign Missions and the Board of Foreign Missions of the Presbyterian Church in the USA. The article considers the

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Klassen, Pamela E. "Textual Healing: Mainstream Protestants and the Therapeutic Text, 1900–1925." Church History 75, no. 4 (2006): 809–48. http://dx.doi.org/10.1017/s0009640700111849.

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Healing—whether via medical or miraculous means—has increasingly caught the attention of scholars of North American Protestantism within the past decade. Recent studies have convincingly argued that healing was at the heart of Protestant identity, especially in turn-of-the-twentieth-century United States and Canada. Loosely defined as the restoring of physical or emotional well-being with recourse to medical, symbolic, or religious means, healing is often distinguished from curing as a therapeutic approach with more “ho-listic” goals than the cessation of particular physical ailments. Nineteen

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LE COUTEUR, HOWARD. "Upholding Protestantism: The Fear of Tractarianism in the Anglican Church in Early Colonial Queensland." Journal of Ecclesiastical History 62, no. 2 (2011): 297–317. http://dx.doi.org/10.1017/s0022046909991254.

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Gender ideologies have been shown to be an important element in creating national identity. The settler population of early colonial Queensland was largely drawn from Protestant England and Scotland, and Catholic Ireland. In the process of social formation, Anglican men contributed to building a Protestant hegemony that strove to marginalise the Irish Catholic part of the population. In doing so they bracketed Tractarianism with Catholicism in an attempt to assert the essentially Protestant nature of Anglicanism. This paper explores three debates that took place in the public domain in the per

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Womack, Deanna Ferree. "Transnational Christianity and Converging Identities." Mission Studies 32, no. 2 (2015): 250–70. http://dx.doi.org/10.1163/15733831-12341403.

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This study of Arabic speaking Protestant churches in New Jersey adds to the limited amount of existing scholarship on Arab American Protestantism and aims to make Arab Christianity a topic of discussion within studies of world Christianity and mission. After considering the historical and demographical data on Arabic speaking churches in the United States, it examines the ecology and culture of five Arabic Protestant churches in New Jersey and identifies key factors in individual and congregational identity formation. The study recognizes the converging identities and multiple reference points

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Block, Kristen. "Conversion as a Communal System of the Protestant Atlantic World." Church History 88, no. 3 (2019): 759–62. http://dx.doi.org/10.1017/s0009640719001884.

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Katharine Gerbner's wide-ranging and provocative book connects a broad range of scholarship on religion and race in the Protestant Atlantic world prior to the Great Awakening. It is organized around her concept of an emerging ideology of “Protestant Supremacy,” which she argues was the first step toward White Supremacy. This ideology came out of evangelizing failures in the seventeenth-century colonial Americas as Protestant slaveholders reframed their own values on religious and secular freedom in the context of colonial settlement and the growth of African slavery. This argument is entirely

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Cameron, Euan. "The Debate over Superstitions and the Struggle for a British Protestant Identity." Reformation 17, no. 1 (2012): 75–97. http://dx.doi.org/10.1558/refm.v17.75.

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Ceraldi, Gabrielle. "“POPISH LEGENDS AND BIBLE TRUTHS”: ENGLISH PROTESTANT IDENTITY IN CATHERINE SINCLAIR'S Beatrice." Victorian Literature and Culture 31, no. 01 (2003): 359–72. http://dx.doi.org/10.1017/s1060150303000184.

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RUSSELL, ALEXANDER. "The Colloquy of Poissy, François Baudouin and English Protestant Identity, 1561–1563." Journal of Ecclesiastical History 65, no. 3 (2014): 551–79. http://dx.doi.org/10.1017/s0022046913000584.

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This article examines English attitudes towards a moderate solution to the confessional struggles in France in the 1560s. It uses the activities of the scholar and advocate of concord, François Baudouin, as a point of focus, demonstrates, for the first time, the full extent of his English connection, and shows that he proposed to use English Protestant worship as the basis for negotiations between Catholics and Huguenots in France. The article advances our understanding of England's place within the international Reformed movement, and sheds further light on the difficulties of achieving relig

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Cuneo, Pia F. "The Reformation of Riding: Protestant Identity and Horsemanship at North German Courts." Court Historian 24, no. 3 (2019): 235–49. http://dx.doi.org/10.1080/14629712.2019.1675322.

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Jones, Preston. "The Bible and Protestant British North American Identity in the Early 1860s." American Review of Canadian Studies 29, no. 4 (1999): 651–67. http://dx.doi.org/10.1080/02722019909481645.

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MAIDEN, JOHN G. "English Evangelicals, Protestant National Identity, and Anglican Prayer Book Revision, 1927-1928." Journal of Religious History 34, no. 4 (2010): 430–45. http://dx.doi.org/10.1111/j.1467-9809.2010.00905.x.

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Calvillo, Jonathan. "Intergenerational Ties in Latinx Protestant Congregations: Sustaining Ethnicity through Organizational and Affective Connections." Religions 10, no. 9 (2019): 504. http://dx.doi.org/10.3390/rel10090504.

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This paper examines the persistence of intergenerational ties within Latinx Protestant Congregations (LPCs) and the implications these ties have for the persistence of LPCs as distinctly ethnic institutions. Though studies of generational transitions within ethnic congregations tend to emphasize intergenerational discontinuity, this paper uncovers ways that Latinx Protestants maintain intergenerational ties through LPC involvement, both within and across institutional settings. Rather than focusing on the content of intergenerational transmission, such as cultural practices, ethnic material, o

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Murdock, Graeme. "Responses to Habsburg Persecution of Protestants in Seventeenth-Century Hungary." Austrian History Yearbook 40 (April 2009): 37–52. http://dx.doi.org/10.1017/s0067237809000046.

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This article considers responses to Habsburg persecution of Protestants in Hungary during the 1670s. Focusing on the Reformed church, it will first assess how long-established contacts with Reformed co-religionists in northwestern Europe came to provide support for Hungarians in the face of violent state repression. This will concentrate in particular on the trial and imprisonment of Protestant clergy after 1674 and on the liberation of one group of ministers in 1676, thanks to Dutch intervention. It will then consider the diverse ways in which Habsburg persecution of Hungarian Protestants was

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