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Journal articles on the topic 'Protestantism and literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

Yarotskiy, Petro. "Protestantism as a Subject of Religious Studies." Ukrainian Religious Studies, no. 40 (October 24, 2006): 171–87. http://dx.doi.org/10.32420/2006.40.1807.

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In the last 15 years, in the conditions of independent Ukraine, the study of Protestantism has taken on new qualitative dimensions. The scientific and objectivity of the study was ensured through the use of a source base (Protestant German and Polish-language literature of the 16th - 17th centuries), review and critical literature of the 19th - 20th centuries. (foreign and Ukrainian researchers of Protestantism), access to archival documentation (Russian, Polish, Soviet, including KGB archives, other state institutions on religious affairs). Over the same years, a new cohort of Ukrainian Prote

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2

Herreros, Alfonso. "A Case Study of the Reception of Aristotle in Early Protestantism: The Platonic Idea of the Good in the Commentaries on the Nicomachean Ethics." Renaissance and Reformation 43, no. 3 (December 21, 2020): 41–69. http://dx.doi.org/10.33137/rr.v43i3.35301.

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The present article examines the philosophical ethics of Protestants teaching in higher education during the sixteenth and seventeenth centuries and their reception of Aristotle’s Nicomachean Ethics, 1.6. Two theses are illustrated. First, the survey of fourteen commentaries shows clear parallels with the medieval interpretation of the Ethics, which the Protestant authors creatively expanded. Thus, the continuity of Protestantism with the earlier tradition of Christian philosophy is substantiated in this specific case for a representative group of authors. Second, over against the prejudices a

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3

Stasyuk, L. O. "Nyahovsky teachings as a monument of pro-reform literature." Ukrainian Religious Studies, no. 30 (June 29, 2004): 45–55. http://dx.doi.org/10.32420/2004.30.1506.

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The activities of early Protestantism have been sufficiently researched, especially nowadays. But most of the works are mostly about his penetration into the Ukrainian land and adaptation to new socio-historical conditions. Unfortunately, the original base of early Protestantism, in particular Calvinism, has not been practically studied, though we have preserved two particularly noteworthy testimonies of Ukrainian Calvinists. One of them is the Gospel teachings that emerged in the sixteenth century. in Transcarpathia in the village of Nyagovo of the present Tyachiv district. The monument is so

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4

Young, Samuel L. "Waldensianism Before Waldo: The Myth of Apostolic Proto-Protestantism in Antebellum American Anti-Catholicism." Church History 91, no. 3 (September 2022): 513–34. http://dx.doi.org/10.1017/s0009640722002116.

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Between 1820 and 1850, American presses generated an enormous amount of literature devoted to the myth of apostolic Waldensianism. Though the Waldenses began as a lay reform movement in the twelfth century, speculations about their apostolic origin were popularized in the seventeenth and eighteenth centuries. This historical construction gave American Protestants a versatile rhetorical weapon against an increasingly encroaching Roman Catholicism. The apostolicity of Waldensianism allowed Protestants to trace their teachings not only to scripture but through the middle ages and the early church

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5

Aguilar, Edwin Eloy, José Miguel Sandoval, Timothy J. Steigenga, and Kenneth M. Coleman. "Protestantism in El Salvador: Conventional Wisdom versus Survey Evidence." Latin American Research Review 28, no. 2 (1993): 119–40. http://dx.doi.org/10.1017/s0023879100037420.

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Protestantism has grown strikingly throughout Latin America in the last two decades. Estimating such growth is hazardous in the absence of firm national survey data, but the phenomenon is clearly embracing sizable segments of national populations. In Guatemala, estimates of Protestants in the national population ranged from 20 to 25 percent by the early 1980s, with more recent estimates approaching 30 percent.

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6

Kirk, James. "The ‘Privy Kirks’ and their Antecedents: The Hidden Face of Scottish Protestantism." Studies in Church History 23 (1986): 155–70. http://dx.doi.org/10.1017/s0424208400010597.

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The history of Scottish protestantism as a clandestine, underground movement can be traced, albeit unevenly, over three decades from parliament’s early ban on Lutheran literature in 1525 to the protestant victory of 1560 when, in disregard of the wishes of its absent queen then resident in France, parliament finally proscribed the Latin mass and the whole apparatus of papal jurisdiction in Scotland and adopted instead a protestant Confession of Faith. Out of a loosely-defined body of beliefs in the 1530s, ranging from a profound dissatisfaction at ecclesiastical abuse (shared by those who rema

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7

Davies, Michael. "Introduction: Shakespeare and Protestantism." Shakespeare 5, no. 1 (April 2009): 1–17. http://dx.doi.org/10.1080/17450910902764256.

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8

Coleman, Dawn. "Fathers, Mothers, Saints, Martyrs: Religion as a Lineage of Belief." Modern Language Quarterly 83, no. 4 (December 1, 2022): 481–97. http://dx.doi.org/10.1215/00267929-10088718.

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Abstract Critiquing the literary-critical habit of approaching religion primarily in terms of individual belief, this essay proposes that the sociologist Danièle Hervieu-Léger’s definition of religion as a “lineage of belief” can reorient literary scholars to religion’s investment in its own survival and reproduction. Hervieu-Léger’s model emphasizes that religious institutions ensure their continuity by negotiating intracommunity conflict and intergenerational transformations. Building on this model, the essay argues that literary texts participate in religion’s collective memory and self-def

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9

Jochemsen, Henk. "The Relationship between (Protestant) Christianity and the Environment is Ambivalent." Philosophia Reformata 83, no. 1 (May 19, 2018): 34–50. http://dx.doi.org/10.1163/23528230-08301001.

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In his contribution to this special issue, Michael Northcott argues that there is a historic association between Protestant cultures and the origins of environmentalism. It seems to me, however, that the connection between Protestantism and environmentalism is more complicated and ambivalent than the positive relation he highlights. In this paper, I will problematize that relation on the basis of various theoretical and empirical contributions in the literature on religion and environmentalism. Different positions in this regard within Protestantism will be identified and related to theologica

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10

Mumayiz, Ibrahim. "Spenserian Images of Catholicism In Book I of The Faerie Queene." International Journal of Arabic-English Studies 7, no. 1 (January 1, 2006): 29–48. http://dx.doi.org/10.33806/ijaes2000.7.1.2.

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Due to the continuously hostile Elizabethan-Papal relations which persisted throughout Elizabeth's reign (/558-1603) and covered Spenser's entire lifetime, Spenser nurtured pejorative images of Catholicism of a monstrously graphic nature. In Book I of The Faerie Queene, Papal-led Catholicism was regarded as being satanic evil. This evil Catholicism was used by Protestantism to define and defend itself. Spenser's vilifying views of Catholicism are expressed through the character of Archimago, who represents all what Protestants like Spenser saw in Catholicism such as pilgrimages, falsity, magic

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11

Burnett, Virginia Garrard. "Protestantism in Rural Guatemala, 1872–1954." Latin American Research Review 24, no. 2 (1989): 127–42. http://dx.doi.org/10.1017/s002387910002286x.

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For eighteen months, between March 1982 and August 1983, Guatemala was ruled by a born-again Christian, General Efrain Ríos Montt. He drew world attention to Guatemala because of his brutally effective suppression of the nation's guerrilla movement and his idiosyncratic style of rule but above all, because of his religion. The idea that a Protestant could serve as the chief of state in a country as staunchly Catholic as Guatemala struck many observers as an anomaly. Closer examination reveals, however, that it was not anomalous for a Protestant to be president of Guatemala. By 1982 nearly 30 p

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12

Garrard-Burnett, Virginia. "The Politics of the Spirit: The Political Implications of Pentecostalized Religion in Costa Rica and Guatemala. By Timothy J. Steigenga. Lanham, MD: Lexington Books, 2001. 220p. $70.00 cloth, $24.95 paper." American Political Science Review 96, no. 3 (September 2002): 673–74. http://dx.doi.org/10.1017/s0003055402870368.

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The Politics of the Spirit is Timothy Steigenga's long-awaited quantitative study of religious affiliation and political behavior in Central America. What he has done in this spare and conscientious study is to take to task the “conventional wisdom” about Protestantism in Central America. This is a formidable endeavor, given the flood of scholarly literature that has been produced by anthropologists, historians, and sociologists about Protestantism, and especially Pentecostalism, in Latin America over the past two decades. Because Pentecostalism seemed to emerge in Central America during the r

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13

Jiang, Zhuoxu. "Protestant Influence on American Elitism and Democracy." Lecture Notes in Education Psychology and Public Media 30, no. 1 (December 7, 2023): 46–51. http://dx.doi.org/10.54254/2753-7048/30/20231579.

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Protestantism is essential in US history and politics and predominantly affects how the American government and people behave. This paper focuses on how Protestant theology and churches affect the politics of the US by discussing the historical background of some denominations in America, the elitism in politics from church traditions, and the dual influence of Protestantism on democracy. Using literature research methodology, the paper concluded that Protestant Christianity, especially the Reformed church, has a considerable impact on US education, politics, and democracy that anyone who want

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14

Kos, Janko. "Contemporary Slovene Literature." Nationalities Papers 21, no. 1 (1993): 119–26. http://dx.doi.org/10.1080/00905999308408261.

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Contemporary Slovene literature from 1950 to the present has been deeply influenced, above all, by two major factors: first, its own tradition through a century-long development, and secondly, the socio-political position of literature immediately after the Second World War. As concerns tradition, it should be noted that the beginning of literature in the Slovene language coincided with the arrival of Protestantism in the sixteenth century; only sparse religious records are known from previous centuries. This literature remained within the framework of ecclesiastical needs until the late eight

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15

Sorett, Josef. "A Fantastic Church? Literature, Politics, and the Afterlives of Afro-Protestantism." Public Culture 29, no. 1 81 (November 28, 2016): 17–26. http://dx.doi.org/10.1215/08992363-3644361.

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16

McKay, Belinda. "Living in the End Time: Ecstasy and Apocalypse in the Work of H.D. and Janette Turner Hospital." Queensland Review 17, no. 2 (July 2010): 75–87. http://dx.doi.org/10.1017/s1321816600005432.

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Despite the current preoccupation with globalisation, literary criticism remains heavily focused on national cultures. In the context of Australian literature, comparisons are regularly made with the literatures of other British Commonwealth nations, but surprisingly infrequently with that of Britain's first and most successful colony, the United States. This article explores thematic and cultural connections between the work of American-born modernist poet and novelist H.D. (1886–1961) and the Australian-born postmodern novelist Janette Turner Hospital (born 1942). It suggests that the transn

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17

Best, Thomas W. "EVERYMAN AND PROTESTANTISM IN THE NETHERLANDS AND GERMANY." Daphnis 16, no. 1-2 (March 30, 1987): 13–32. http://dx.doi.org/10.1163/18796583-90000363.

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18

Lander, J. M. "Print and Protestantism in Early Modern England." Common Knowledge 9, no. 3 (October 1, 2003): 548. http://dx.doi.org/10.1215/0961754x-9-3-548.

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19

Seeman, Erik R. "The Presence of the Dead among U.S. Protestants, 1800–1848." Church History 88, no. 2 (June 2019): 381–408. http://dx.doi.org/10.1017/s000964071900115x.

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Historians have long known that antebellum American Protestants were fascinated by death, but they have overlooked Protestant relationships with the dead. Long before the advent of séance Spiritualism in 1848, many mourners began to believe—contrary to mainstream Protestant theology—that the souls of the dead turned into angels, that the dead could return to earth as guardian angels, and that in graveyards one could experience communion with the spirits of the departed. The version of Protestantism these mourners developed was therefore, to use Robert Orsi's term, a religion of “presence,” a r

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20

Burnett, Virginia Garrard. "Protestantism in Latin America." Latin American Research Review 27, no. 1 (1992): 218–30. http://dx.doi.org/10.1017/s0023879100016708.

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21

Wardley, L. "Divine Destiny: Gender and Race in Nineteenth-Century Protestantism." American Literature 73, no. 4 (December 1, 2001): 869–70. http://dx.doi.org/10.1215/00029831-73-4-869.

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22

Bastian, Jean-Pierre. "The Metamorphosis of Latin American Protestant Groups: A Sociohistorical Perspective." Latin American Research Review 28, no. 2 (1993): 33–61. http://dx.doi.org/10.1017/s0023879100037390.

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Study of religious phenomena in Latin America and the Caribbean covered by the generic term Protestantism has opened up a fertile field of research for sociologists, anthropologists, and historians in the last thirty years. The exponential growth in new non-Roman Catholic religious movements since the 1950s and the breadth of their organized networks have stimulated research based more often on sensationalism than on a scientific perspective. The complex and pluralistic manifestations of this heterodox religious phenomenon have generally been reduced to a notion of Protestantism rarely found i

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23

Chapman, Alison A. "Marking Time: Astrology, Almanacs, and English Protestantism*." Renaissance Quarterly 60, no. 4 (2007): 1257–90. http://dx.doi.org/10.1353/ren.2007.0466.

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AbstractThis essay correlates changes in early modern astrological almanacs with broad changes in early modern English Protestant culture over the sixteenth and seventeenth century. These almanacs show an increasing tendency to be highly specific as to place and time and to suggest that precise times and precise places are given a larger meaning by their relationship to the stars and planets wheeling overhead. By lending a vertical significance to place and time, almanacs run counter to early modern Protestantism, which suggested that place and time have no inherent sacred significance. Thus t

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24

MacCulloch, Diarmaid. "2. Protestantism in Mainland Europe: New Directions." Renaissance Quarterly 59, no. 3 (2006): 698–706. http://dx.doi.org/10.1353/ren.2008.0404.

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Most stimulating — for this Anglophone historian, at least — has been the reintegration of religious history into mainstream social and political history generally, and also the heightened sense of an international movement embracing an entire continent and beyond. We no longer make artificial distinctions between the Reformations of the Atlantic Isles and those on the mainland; we can see more clearly what is local and what is part of an international phenomenon; and we can also appreciate the artificiality of considering Protestantism in isolation from reform movements in both the Pre-Reform

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25

Moorhead, James H. "Perry Miller’s Jeremiad Against Nineteenth-Century Protestantism." South Atlantic Quarterly 86, no. 3 (July 1, 1987): 312–26. http://dx.doi.org/10.1215/00382876-86-3-312.

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26

Holly, Carol. "“You Ain't No Christian, Not ‘Cordin’ to Gospel Truth”: The Literary Theology of Rose Terry Cooke." New England Quarterly 83, no. 4 (December 2010): 674–704. http://dx.doi.org/10.1162/tneq_a_00047.

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New England regionalist writer Rose Terry Cooke, energized by the transformation of nineteenth-century evangelical Protestantism, used a variety of narrative strategies to convey her practical theology. Her fiction, which appeared in mainstream literary magazines as well as antebellum Protestant periodicals, betrays religious anxieties not dissimilar to those dominating public discourse today.

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27

Goodwin, Jamie. "The Double Character of Cuban Protestantism and Philanthropy." Religions 9, no. 9 (September 7, 2018): 265. http://dx.doi.org/10.3390/rel9090265.

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In Cuba and the United States, Protestant institutions exist that are both reflective and nonreflective about their culture’s influence on belief and practice. The case of Cuba sheds light on how Christian churches and voluntary associations operate in an authoritarian regime. Despite the tension and enmity that have typified Cuba’s geopolitical relationship with the United States since the colonial days, cross-cultural Christian philanthropic partnerships exist. The “doble carácter” (double character) of Cuban Protestant churches has grown out of both collaboration with, and resistance to U.S

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28

Segre, Sandro. "Religion and Black Racial Identity in Du Bois’s Sociology." American Sociologist 52, no. 3 (May 6, 2021): 656–66. http://dx.doi.org/10.1007/s12108-021-09488-y.

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Abstract This article focuses on W.E.B. Du Bois’s ambivalent reception of Protestantism, and of religion in general. It argues that he rejected institutional Protestantism as characterized by cold formalism, but thought that the teaching and practices of this religion as taking place the Negro Churches were still relevant to most American Blacks. As pointed out by some secondary literature, Du Bois maintained that religious institutions gave comfort, social cohesion and a collective identity of their own to Blacks, who were an oppressed minority; however, only the Blacks’ racial consciousness

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29

Laluev, Vladimir. "How the Visions Genre Correlates in the Protestant and Orthodox Christian Culture of the Nineteenth Century: a Theological and Philosophical Analysis." Bulletin of Kemerovo State University. Series: Humanities and Social Sciences 2020, no. 4 (January 18, 2021): 330–37. http://dx.doi.org/10.21603/2542-1840-2020-4-4-330-337.

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The increasing interest of the mass audience to various types of fantasy art triggered an interest for the genre of religious vision, a phenomenon of the theological literature of the XIX century. The present research featured a philosophical and theological analysis of the genre of vision in the Western European and Russian religious culture of the XIX century. The research objective was to identify the origins of the genre of vision that arose in the religious culture of the XIX century and to give it a general description. The author compared the visionary experiences of the Protestant auth

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30

Fichtner (book author), Paula Sutter, and Edward J. Furcha (review author). "Protestantism and Primogeniture in Early Modern Germany." Renaissance and Reformation 28, no. 2 (January 24, 2009): 82. http://dx.doi.org/10.33137/rr.v28i2.11653.

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31

Streete (book author), Adrian, and Mark Albert Johnston (review author). "Protestantism and Drama in Early Modern England." Renaissance and Reformation 34, no. 4 (September 20, 2012): 176–78. http://dx.doi.org/10.33137/rr.v34i4.18675.

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32

Berek, Peter. "Tragedy and Title Pages: Nationalism, Protestantism, and Print." Modern Philology 106, no. 1 (August 2008): 1–24. http://dx.doi.org/10.1086/597246.

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33

Hillenbrand, Rainer. "KONTROVERSTHEOLOGISCHE BILDINTERPRETATIONEN VON FISCHART UND NAS." Daphnis 42, no. 1 (May 1, 2013): 93–139. http://dx.doi.org/10.1163/18796583-90001128.

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The images of a church service with animal figures — in Strasbourg cathedral —, later destroyed, are characteristically interpreted by the Protestant Fischart and the Catholic Nas in favour of their own denomination, although they agree in their misunderstanding of the actual meaning of the images. The view of Nas that heretical dissenters are criticized through the animals, is more convincing than the attempt by Fischart to see the medieval sculptors as critics of the church and thus as precursors of Protestantism.

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34

Rolsky, L. Benjamin. "Producing the Christian Right: Conservative Evangelicalism, Representation, and the Recent Religious Past." Religions 12, no. 3 (March 6, 2021): 171. http://dx.doi.org/10.3390/rel12030171.

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This essay explores how conservative evangelical Protestants have been represented by both sociologists and journalists of American religion through the narrative of the “rise of the Christian Right” beginning in the late 1970s. By exploring both popular and academic analyses of conservative Protestantism as understood through terms such as “the Christian Right” and “the Electronic Church”, one is able to identify a set of intellectual assumptions that characterize the study of American evangelicalism and politics in the recent past. In particular, this essay suggests that studies of conservat

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35

Morgan, David. "Seeing Protestant Icons: The Popular Reception of Visual Media in Nineteenth- and Twentieth-Century America." Studies in Church History 42 (2006): 406–28. http://dx.doi.org/10.1017/s0424208400004113.

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Although it is commonly asserted that Protestantism bears an intrinsic antagonism toward images, this claim is manifestly, contradicted by a long history of the production and use of images among Protestants the world over. At the end of the eighteenth century and the beginning of the nineteenth, British organizations such as Hannah More’s Cheap Repository and the Religious Tract Society, and a host of tract and Sunday school societies formed in the United States, all made zealous use of illustrated tracts, handbills, broadsides, newspapers, magazines and books in order to address the disparit

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36

Bross, Kristina. "Making Heretics: Militant Protestantism and Free Grace in Massachusetts, 1636-1641 (review)." Early American Literature 39, no. 1 (2004): 167–70. http://dx.doi.org/10.1353/eal.2004.0003.

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37

김진호. "The Political Empowerment of Korean Protestantism since around 1990." Korea Journal 52, no. 3 (September 2012): 64–90. http://dx.doi.org/10.25024/kj.2012.52.3.64.

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38

Gradert, Kenyon. "The Mayflower and the Slave Ship: Pilgrim-Puritan Origins in the Antebellum Black Imagination." MELUS 44, no. 3 (2019): 63–90. http://dx.doi.org/10.1093/melus/mlz025.

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Abstract This essay argues that antebellum black writers claimed America in part by reimagining a national rhetoric of Pilgrim-Puritan origins. Various connections have been drawn between the Puritans and early black writers, including a revised tradition of typological identification with Israel, captivity narratives, and, most frequently, the “black jeremiad.” In addition to these scholarly genealogies, black writers struggled more directly with their spiritual genealogies in an effort to reconcile a growing investment in American and Protestant identity with an emergent sense of black roots

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39

Caldwell, Patricia. "The Self and the Sacred: Conversion and Autobiography in Early American Protestantism (review)." Early American Literature 35, no. 3 (2000): 341–43. http://dx.doi.org/10.1353/eal.2000.0004.

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Nockles, Peter B. "‘The Difficulties of Protestantism’: Bishop Milner, John Fletcher and Catholic Apologetic against the Church of England in the era from the First Relief Act to Emancipation, 1778–1830." Recusant History 24, no. 2 (October 1998): 193–236. http://dx.doi.org/10.1017/s0034193200002478.

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‘It is an old theory of ours, that there are very few of the positions assumed by the antagonists of the Catholic church, which may not be turned against each other, with far more effect than they carry against the common adversary whom they all seek to assail. A skilful use of the weapons employed against each other by various sects of Protestantism, in their internecine warfare, would supply one of the most curious, and we will venture to say, one of the most solid and convincing arguments of the truth of the Catholic religion to be found in the whole range of polemical literature’.(Dublin R

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41

Deason, G. B. "The Protestant Reformation and the Rise of Modern Science." Scottish Journal of Theology 38, no. 2 (May 1985): 221–40. http://dx.doi.org/10.1017/s0036930600041363.

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The vast literature on the Reformation and the rise of science has produced what may be called strong and weak interpretations of their relation. The strong interpretation holds that specific doctrines or attitudes affirmed by the Reformers and their followers contributed directly to the growth of science. On this view, the Reformation was among the causes of the Scientific Revolution. Without the changes in thought and values wrought by the Reformation, proponents of the strong interpretation argue, modern science would not have developed as it did. The weak interpretation, on the other hand,

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Gargett, Graham. "Trublet, the "Journal Chretien," and Protestantism: An Ecumenism of Convenience?" Modern Language Review 92, no. 1 (January 1997): 36. http://dx.doi.org/10.2307/3734683.

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Sluhovsky, Moshe. "The Confessing Subject and the Construction of Modern Catholic Selves." Culture & History Digital Journal 6, no. 2 (November 29, 2017): 013. http://dx.doi.org/10.3989/chdj.2017.013.

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Historians and sociologists have argued that the practices of confession played a major role in the transition to modern, introspective individuality. Until the 1970s, tough, the literature had dealt mostly with Protestantism and Protestant modes of confession, first and foremost the practice of writing spiritual diaries and then reading and rereading them. The article looks at Catholic confessional practices and how they, too, have shaped modern notion of subjecthood. Centering on Foucault’s contribution, the article argue that Catholic confession, just like its Protestant avatar, paved a rou

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44

Marsden, Simon. "‘Vain are the thousand creeds’: Wuthering Heights, the Bible and Liberal Protestantism." Literature and Theology 20, no. 3 (June 23, 2006): 236–50. http://dx.doi.org/10.1093/litthe/frl025.

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45

Ruff, Mark Edward. "Integrating Religion into the Historical Mainstream: Recent Literature on Religion in the Federal Republic of Germany." Central European History 42, no. 2 (May 15, 2009): 307–37. http://dx.doi.org/10.1017/s0008938909000326.

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Those discovering the growing number of writings on the religious history of the Federal Republic of Germany might be forgiven for thinking that they had entered a parallel universe. To use the terminology popularized by M. Rainer Lepsius, Christian milieus have largely disintegrated and their members been integrated into the mainstream of political and economic life. Yet until recently, research on German Catholicism and Protestantism has remained confined to confessional ghettos that many members of these religious subcultures once sought to escape. The dozens of monographs that have appeare

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46

Lawlor, Clark. "Marvelous Protestantism: Monstrous Births in Post-Reformation England by Julie Crawford." Modern Language Review 103, no. 1 (2008): 187–88. http://dx.doi.org/10.1353/mlr.2008.0127.

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Questier, Michael C. "John Gee, Archbishop Abbot, and the Use of Converts from Rome in Jacobean Anti-Catholicism." Recusant History 21, no. 3 (May 1993): 347–60. http://dx.doi.org/10.1017/s0034193200001667.

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This article is concerned with one aspect of movement between religions in England at the end of the Jacobean period, namely the polemical use which could be made of the convert to Protestantism. The increasing likelihood of a successful conclusion of the Spanish Match negotiations had for some time been threatening the Protestant Establishment. In this climate, prominent changes of religion were of great interest to polemicists of both sides. As in Elizabeth’s reign, Protestants could attack the Church of Rome by focusing on the apostates from it. The point of reference from which this polemi

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Sitarchuk, Roman Anatoliyovych. "A Review of Contemporary Historiographical Studies on the Seventh-day Adventist History in Ukraine." Ukrainian Religious Studies, no. 49 (March 10, 2009): 249–60. http://dx.doi.org/10.32420/2009.49.2018.

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After the declaration of independence of our state and the beginning of the change of ideological accents in the scientific historical literature, we trace the revival of interest among contemporary religious scholars to the history of Protestantism, in particular to its later varieties - Baptism, Evangelism, Adventism, Pentecost. This is due primarily to the presence of many "vacant" topics, as well as the emergence in some academic and educational institutions areas and even schools that specialize in this area. Work began to emerge in the study of confessions, which increased the total numb

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Schabas, Margaret. "DAVID HUME AS A PROTO-WEBERIAN: COMMERCE, PROTESTANTISM, AND SECULAR CULTURE." Social Philosophy and Policy 37, no. 1 (2020): 190–212. http://dx.doi.org/10.1017/s0265052520000114.

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AbstractDavid Hume wrote prolifically and influentially on economics and was an enthusiast for the modern commercial era of manufacturing and global trade. As a vocal critic of the Church, and possibly a nonbeliever, Hume positioned commerce at the vanguard of secularism. I here argue that Hume broached ideas that gesture toward those offered by Max Weber in his famous Protestant Ethic and the Spirit of Capitalism (1904-5). Hume discerned a strong correlation between economic flourishing and Protestantism, and he pointed to a “spirit of the age” that was built on modern commerce and fueled by

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Horton, Ray. "“Rituals of the Ordinary”: Marilynne Robinson's Aesthetics of Belief and Finitude." PMLA/Publications of the Modern Language Association of America 132, no. 1 (January 2017): 119–34. http://dx.doi.org/10.1632/pmla.2017.132.1.119.

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Marilynne Robinson, the author of Housekeeping, Gilead, Home, and Lila, has garnered attention for her sustained engagement with religious themes. Yet for all its robust participation in the theology of a distinctively Calvinist Protestantism, Robinson's fiction is invested in religious forms that are less propositional than phenomenological. It imagines belief as both a perceptual background and a system of thought that activates concentrated aesthetic attention to quotidian moments of temporal contingency and worldly ephemerality. Consequently, Robinson's work intervenes in the burgeoning cr

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