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Journal articles on the topic 'Protestantism and the arts'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

WELLS, PAUL. "Review Article: Quick and Modeling the Difference between Roman Catholicism and Protestantism." Unio Cum Christo 9, no. 2 (2023): 135. http://dx.doi.org/10.35285/ucc9.2.2023.art8.

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Oliver Quick was in his day an important Anglican thinker. He was interested in pinpointing where the fundamental systemic distinction between Roman Catholicism and Protestantism lay. He located the difference in Catholicism’s emphasis on the religious act and its consequences and Protestantism’s emphasis on the word and its interpretation. Quick’s analysis proposes an approach to the various features of the two. KEYWORDS: Roman Catholicism, Protestantism, Anglicanism, grace, sacramentality, tradition

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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 (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

Ha, Polly. "Reorienting English Protestantism." Journal of Medieval and Early Modern Studies 53, no. 1 (2023): 1–23. http://dx.doi.org/10.1215/10829636-10188987.

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This special issue seeks to expand the intellectual landscape of English Protestantism over the course of its long Reformation from the early sixteenth through the late seventeenth centuries. England's protracted conflict over its Protestant identity encouraged the diversification of its orientations to sacred texts and religious traditions, stretching it beyond western Europe to the eastern Mediterranean world. The essays examine English Protestant engagement with Hellenic, Hebraic, and Arabic sources and traditions within a wider context than typically explored in existing narratives. They i

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4

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

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5

Introvigne, Massimo. "New Religious Movements and the Visual Arts." Nova Religio 19, no. 4 (2016): 3–13. http://dx.doi.org/10.1525/nr.2016.19.4.3.

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Contrary to popular conceptions, modern artists are often religious. Some of them are part of mainstream religions including Catholicism, Protestantism, Judaism, and Islam. Others try to establish new religions and forms of spirituality based on art itself. A significant number of artists, while alienated from traditional religions, were either part of, or deeply influenced by, new religious movements and esoteric groups. Scholars have particularly focused on the influence of the Theosophical Society on the visual arts, but other movements have also been significant.

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6

Wells, Paul. "FRENCH PROTESTANTISM AND ITS AMBIVALENT ATTITUDE TOWARD CULTURE." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 6, no. 2 (2019): 103–8. http://dx.doi.org/10.51688/vc6.2.2019.art1.

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Protestantism in France has an ambiguous attitude to the surrounding culture, because of its position as a small minority. The other forces present are Roman Catholic authoritarianism and the liberal free-thinking of Enlightenment humanism, represented by the likes of Voltaire and Rousseau. The paradox is that since the Revolution in 1789, which was anti-royal and anti-religious, when Protestantism has sided with the majority Roman Church it has undermined its Reformed identity, and when it has sided with libertarian free-thinking it has undermined its Christian identity. This remains a featur

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7

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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8

Eshettu, Tesfaye Retta. "The Expansion of Protestantism and Culture Change among Gedeo." International Journal of Social Science and Human Research 04, no. 06 (2021): 1317–24. https://doi.org/10.47191/ijsshr/v4-i6-14.

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This paper was primarly concerned with the expansion of Protestantism and culture change among the Gedeo people. It attempted to document the coming of branches of Christianity and their methods of expansion and the conversion of the people. Special emphasis is given to examine the impacts of expansion of Protestantism on the Gedeo traditional culture. The researcher employed qualitative paradigm; primary data were collected by formal and informal interview, document analysis, the use of oral tradition and secondary sources such as reports, journals and electronics media. Finally, the collecte

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9

Loades, D. M. "The Beginnings of English Protestantism (review)." Catholic Historical Review 91, no. 1 (2005): 161–63. http://dx.doi.org/10.1353/cat.2005.0114.

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10

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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11

Conway, John S., and Nicholas Hope. "German and Scandinavian Protestantism, 1700-1918." German Studies Review 20, no. 1 (1997): 143. http://dx.doi.org/10.2307/1432337.

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12

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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13

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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14

Kordas, O. M. "Lutheran aesthetics." Herald of Omsk University 28, no. 3 (2023): 57–61. http://dx.doi.org/10.24147/1812-3996.2023.28(3).57-61.

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The article discusses the features of the aesthetic expression of religious art in Protestantism. The main features of Lutheran aesthetics are highlighted, which include restraint, expressive simplicity, minimalism, functionality, the prevalence of verbal and musical arts over fine art, the tolerant attitude of Lutherans to the combination of religious and secular aesthetics. Particular attention is paid to the transmission of religious traditions through the active use of the aesthetic possibilities of contemporary art in Lutheran liturgical practice.

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15

Gordon, Frank J. "Protestantism and Socialism in the Weimar Republic." German Studies Review 11, no. 3 (1988): 423. http://dx.doi.org/10.2307/1430506.

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16

Soergel, Philip M., and Paula Sutter Fichtner. "Protestantism and Primogeniture in Early Modern Germany." German Studies Review 13, no. 1 (1990): 141. http://dx.doi.org/10.2307/1431060.

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17

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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18

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

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19

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

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20

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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21

Little, K. C. "Transforming Work: Protestantism and the Piers Plowman Tradition." Journal of Medieval and Early Modern Studies 40, no. 3 (2010): 497–526. http://dx.doi.org/10.1215/10829636-2010-004.

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22

Kurth, James. "New Secular Religion and the Clash with Neotraditional Great Religions." Unio Cum Christo 6, no. 2 (2020): 19. http://dx.doi.org/10.35285/ucc6.2.2020.art1.

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The United States in 2020 is in the midst of its greatest crisis since that of the Great Depression and the Second World War. This crisis is the result of large numbers of Americans, especially elite Americans, abandoning the traditional American religion, which was originally based upon Reformed Protestantism, and replacing it with a new secular religion, which is global progressivism. The determined efforts of these elites to promote this secular and postmodern religion on a global scale have produced a determined resistance, also on a global scale. This global resistance is mounted by sever

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23

Rice, Tom. "Protecting Protestantism: The Ku Klux Klan vs. The Motion Picture Industry." Film History: An International Journal 20, no. 3 (2008): 367–80. http://dx.doi.org/10.2979/fil.2008.20.3.367.

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24

Dow, James. "The Expansion of Protestantism in Mexico: An Anthropological View." Anthropological Quarterly 78, no. 4 (2005): 827–50. http://dx.doi.org/10.1353/anq.2005.0054.

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25

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

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26

Andrade, Susana, and Jean Burrell. "Adaptive Strategies and Indigenous Resistance to Protestantism in Ecuador." Diogenes 47, no. 187 (1999): 38–49. http://dx.doi.org/10.1177/039219219904718704.

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27

Manz, Stefan. "Protestantism, nation and diaspora in Imperial Germany." Nations and Nationalism 18, no. 4 (2012): 744–64. http://dx.doi.org/10.1111/j.1469-8129.2012.00547.x.

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28

Wydra, Harald. "The Disintegration of Christianity Catholicism and Protestantism." Araucaria, no. 51 (2025): 494–513. http://dx.doi.org/10.12795/araucaria.2023.i52.22.

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Este artÃculo explora los conflictos culturales que marcaron la desintegraciÃ³n del cristianismo bajo los desafÃos de varios movimientos de Reforma. La reforma protestante propuso una nueva era basada en la liberaciÃ³n de la conciencia y la emancipaciÃ³n de la tradiciÃ³n. CausarÃa una agitaciÃ³n social sin precedentes, donde las nuevas libertades religiosas requerÃan protecciÃ³n por medio de la coerciÃ³n secular. El posterior proceso para dotar de un carÃ¡cter confesional a los territorios produjo nuevos modelos culturales con pretensiones de tolerancia, pero tambiÃ©n aumentÃ³ la probabili

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29

Colomban, Philippe. "Le vitrail au creuset de la chimie, des arts du feu, de l’esthétique et de la religion." Actualité Chimique 504 (May 2025): 5–14. https://doi.org/10.63133/scf.act-chim.2025.504.01.

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(Text in French) The stained-glass window in the crucible of chemistry, arts of fire, aesthetics, and religion During the construction of medieval cathedrals, the cost of the stained-glass windows was comparable to that of the building. Stained-glass windows are certainly the most significant glass production in the medieval West. Aesthetics evolve with the developments in the Fire Arts, the constraints of access to certain raw materials and the political and theological issues of Protestantism and the Counter-Reformation to wither away in the 18th century with a loss of technical knowledge. T

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30

Berezhnaya, Natalia. "Religious Propaganda or Political Manifest: “Open Letters” of Johann Casimir of Palatinate." ISTORIYA 13, no. 1 (111) (2022): 0. http://dx.doi.org/10.18254/s207987840018679-5.

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In the 16th century the factors of confessional propaganda and “public opinion” become very important for public power. Each princedom, defining the principles of imperial and &quot;foreign&quot; policy, was guided by the confessional motivation of the prince and all structures of territorial power (courts institutions, Landtags, city councils), as well as that part of society that had a consolidated opinion in religious affairs (universities, Landeskirchen). Johann Casimir (1543—1592), the son of the Elector Palatinate Friedrich III and regent for his nephew Friedrich IV, began to for

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31

Pels, Peter. "The modern fear of matter: reflections on the protestantism of victorian science." Material Religion 4, no. 3 (2008): 264–83. http://dx.doi.org/10.2752/175183408x376656.

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32

Potapova, Natalya. "Mission of Foreign Protestants in Russia on the Eve and during the Great Russian Revolution and the Civil War." ISTORIYA 12, no. 8 (106) (2021): 0. http://dx.doi.org/10.18254/s207987840016693-1.

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Based on the study of a wide range of sources (published and unpublished), the article explores the activities of foreign Protestant missions in Russia on the eve and during the years of the revolution, the Civil War and foreign intervention (1917—1922). The intensification of the bilateral process of interaction between Russian and foreign Protestantism during the years of the revolution, the Civil War and the intervention in Russia under the conditions of the proclaimed freedom of conscience and the absence of legislative restrictions on missionary activity, was associated, both with the glo

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33

Rex, Richard. "Humanism and Protestantism in Early Modern English Education (review)." Catholic Historical Review 97, no. 2 (2011): 367–68. http://dx.doi.org/10.1353/cat.2011.0039.

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34

Porterfield, Amanda. "Making Heretics: Militant Protestantism and Free Grace in Massachusetts, 1636-1641 (review)." Catholic Historical Review 89, no. 1 (2003): 117–18. http://dx.doi.org/10.1353/cat.2003.0057.

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35

Barnett, Eleanor. "Food and Religious Identities in the Venetian Inquisition, ca. 1560–ca. 1640." Renaissance Quarterly 74, no. 1 (2021): 181–214. http://dx.doi.org/10.1017/rqx.2020.312.

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Through Venetian Inquisition trials relating to Protestantism, witchcraft, and Judaism, this article illuminates the centrality of food and eating practices to religious identity construction. The Holy Office used food to assert its model of post-Tridentine piety and the boundaries between Catholics and the non-Catholic populations in the city. These trial records concurrently act as access points to the experiences and beliefs—to the lived religion—of ordinary people living and working in Venice from 1560 to 1640. The article therefore offers new insight into the workings and impacts of the C

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36

Goh, Robbie B. H. "Hillsong and “megachurch” practice: semiotics, spatial logic and the embodiment of contemporary evangelical protestantism." Material Religion 4, no. 3 (2008): 284–304. http://dx.doi.org/10.2752/175183408x376665.

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37

Dawson, Anthony B., and Huston Diehl. "Staging Reform, Reforming the Stage: Protestantism and Popular Theater in Early Modern England." Shakespeare Quarterly 50, no. 2 (1999): 221. http://dx.doi.org/10.2307/2902192.

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38

Vinson, Duncan. ""As Far from Secular, Operatic, Rag-Time, and Jig Melodies as Is Possible": Religion and the Resurgence of Interest in the Sacred Harp, 1895-1911." Journal of American Folklore 119, no. 474 (2006): 413–43. http://dx.doi.org/10.2307/4137649.

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Abstract Since its publication in 1844, the shape-note tunebook The Sacred Harp has primarily found use in the nonsectarian venue of the singing convention. Around the turn of the twentieth century, however, several promoters of Sacred Harp singing tried to identify the singing tradition more closely with impulses toward religious revival within Southern Protestantism. This identification was one of the factors that fueled a revival of interest in Sacred Harp singing itself during these years.

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39

Cutler, L. C. "Grinling Gibbons: a Dutch master in England." Sculpture Journal: Volume 29, Issue 3 29, no. 3 (2020): 275–97. http://dx.doi.org/10.3828/sj.2020.29.3.3.

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Grinling Gibbons’s still-life sculpture emerged out of the artistic and proto-scientific culture of the seventeenth-century Netherlands and was understood in these intellectual terms by the sophisticated, courtly consumers of his work in Restoration England. Our fondness for a myth of Gibbons as a dazzlingly skilful but intellectually vapid artist should not blind us to the intellectual focus of his sculptures. The carved frame for Elias Ashmole’s portrait in the Ashmolean collection is a sophisticated engagement with European cultures of collecting. The Cosimo panel for Charles II engages wit

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40

Kratova, Natalia. "Development of Protestantism in the Karachay-Cherkess Republic in 1990s — 2020s." ISTORIYA 12, no. 10 (108) (2021): 0. http://dx.doi.org/10.18254/s207987840015160-5.

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This article examines the process of the development of Protestant communities in the Karachay-Cherkess Republic in the post-Soviet period. The starting point of the study was 1990, when the laws of the USSR and the RSFSR were adopted, regulating the sphere of state-confessional relations on a new, liberal basis. The article shows in detail the dynamics of the membership of Protestant communities on the territory of the republic, the peculiarities of the emergence of new communities, forms and methods of work of Protestants. The sources of the study were the office documentation of the Karacha

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41

Mulholland, Mary-Lee. "Spirits of Protestantism: Medicine, Healing and Liberal Christianity by Pamela KlassenKlassen, Pamela, Spirits of Protestantism: Medicine, Healing and Liberal Christianity, Berkeley, CA: University of California Press, 2011, 348 pages." Anthropologica 58, no. 2 (2016): 309–10. http://dx.doi.org/10.3138/anth.582.ebr06.

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42

Stackelberg, Rod, and Shelley Baranowski. "The Sanctity of Rural Life: Nobility, Protestantism, and Nazism in Weimar Prussia." German Studies Review 19, no. 3 (1996): 563. http://dx.doi.org/10.2307/1432549.

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43

Matar, Nabil. "The 2018 Josephine Waters Bennett Lecture: The Protestant Reformation through Arab Eyes, 1517–1698." Renaissance Quarterly 72, no. 3 (2019): 771–815. http://dx.doi.org/10.1017/rqx.2019.257.

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This essay examines what Arabs knew about Luther, Calvin, and the Protestant-Catholic conflict in the early modern period. While there have been studies of the nineteenth- and twentieth-century impact of Protestant missions on the Arab East, there has been no study of the Protestant movement and its confrontation with Catholicism and Orthodoxy in the period between 1517 and 1698. Although Protestantism failed in gaining converts, the rivalry between Protestant England and Catholic France in co-opting converts to their military and ideological camps resulted in religio-social fissures that woul

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44

Hopkins, Lisa. "Renaissance Queens and Foucauldian Carcerality." Renaissance and Reformation 32, no. 2 (2009): 17–32. http://dx.doi.org/10.33137/rr.v32i2.11547.

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This essay examines the figuring of images and experiences of imprisonment in the public and private writings and speeches of three women — Marguerite de Navarre, Mary, Queen of Scots, and Elizabeth I — and a man, Sir Philip Sidney, writing to an explicitly feminised agenda. It explores the ways in which the differing belief systems of Protestantism and Catholicism inflected the meanings constructed for carcerality, and the extent to which it could be perceived as an instrument of reform rather than merely detention.

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45

De Jong, Mary. "Introduction: Protestantism and Its discontents in the eighteenth and nineteenth centuries." Women's Studies 19, no. 3-4 (1991): 259–69. http://dx.doi.org/10.1080/00497878.1991.9978873.

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46

McClendon (book author), Muriel C., and Raymond A. Mentzer (review author). "The Quiet Reformation: Magistrates and the Emergence of Protestantism in Tudor Norwich." Renaissance and Reformation 35, no. 3 (1999): 104–6. http://dx.doi.org/10.33137/rr.v35i3.10749.

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47

Spalding, Paul S., and Christopher M. Clark. "The Politics of Conversion: Missionary Protestantism and the Jews in Prussia, 1728-1941." German Studies Review 20, no. 1 (1997): 144. http://dx.doi.org/10.2307/1432338.

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48

Pærregaard, Karsten. "Conversion, migration, and social identity: The spread of Protestantism in the Peruvian Andes*." Ethnos 59, no. 3-4 (1994): 168–86. http://dx.doi.org/10.1080/00141844.1994.9981498.

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49

Hong, Kyung Man. "16세기 토르가우 성채 교회 건축과 프로테스탄트의 정치적 환경에 관한 연구". 韓國敎會史學會誌 66 (31 грудня 2023): 379–404. http://dx.doi.org/10.22254/kchs.2023.66.10.

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50

Barton, Ruth. "Memories of Home: The Belfast Films of Mark Cousins and Kenneth Branagh." Journal of British Cinema and Television 20, no. 3 (2023): 329–44. http://dx.doi.org/10.3366/jbctv.2023.0679.

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This article discusses Mark Cousin’s I Am Belfast (2015) and Kenneth Branagh’s Belfast (2022) as autobiographical cinema. While acknowledging the multiple differences between each film, I argue that they also share many common themes and motifs. These include a determination to depict Belfast as a city shaped as much by a down-to-earth working class identified by their sense of community as by its official history of the Troubles. Both celebrate friendships across the religious divide, and both share a utopian sensibility, expressed as much through aesthetics as narrative devices. My argument

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