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Literatura académica sobre el tema "Protestant Identity"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 8 de febrero de 2022

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Artículos de revistas sobre el tema "Protestant Identity"

Fylypovych, Georgii. "Ukrainian Protestant Diaspora in Search of Its Identity". Ukrainian Religious Studies, n.º 80 (13 de diciembre de 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, n.º 4 (11 de diciembre de 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 greater role of family continuity in religious choice than among Russian Protestants, and also the greater percentage of former representatives of "other" or "non-traditional" religions among Ukrainian Protestant are explained by the historically more substantial presence of Protestantism in Ukraine and diversity of its religious field. Before acquiring the Protestant identity under the influence of their parents, Ukrainian respondents manage to gain experience of an atheistic or other religious worldview, which fact testifies to their conscious existential quest.

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Chaves, Mark, Jackson W. Carroll y Wade Clark Roof. "Beyond Establishment: Protestant Identity in a Post-Protestant Age." Contemporary Sociology 23, n.º 3 (mayo de 1994): 438. http://dx.doi.org/10.2307/2075375.

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Erickson, Victoria, Jackson Carroll y Wade Clark Roof. "Beyond Establishment: Protestant Identity in a Post-Protestant Age". Review of Religious Research 35, n.º 3 (marzo de 1994): 280. http://dx.doi.org/10.2307/3511898.

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Finlay, Andrew. "Defeatism and northern protestant ‘identity’". Global Review of Ethnopolitics 1, n.º 2 (diciembre de 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, n.º 1 (23 de abril de 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 narratives collected in four neo-Protestant communities. The case study of Romanian neo-Protestants in this paper indicates what is the role of conversion in ethnic and religious minority communities, but also how religious identity becomes more important in supra-national religious groups.

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Stern, Andrew. "Southern Harmony: Catholic-Protestant Relations in the Antebellum South". Religion and American Culture: A Journal of Interpretation 17, n.º 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 group participated in the institutions created by the other. Catholics and Protestants worshipped in each other's churches, studied in each other's schools, and recovered or died in each other's hospitals. This essay explores a series of hypotheses for the cooperation. It argues that Protestants valued Catholic contributions to southern society; it contends that effective Catholic leaders demonstrated the compatibility of Catholicism and American ideals and institutions; and it examines Catholic attitudes towards slavery as a ground for religious harmony. Catholics proved themselves to be useful citizens, true Americans, and loyal Southerners, and their Protestant neighbors approvingly took note. Catholic–Protestant cooperation complicates the dominant historiographical view of interreligious animosity and offers a model of religious pluralism in an unexpected place and time.

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Smyth, Jim. "‘Like amphibious animals’: Irish protestants, ancient Britons, 1691–1707". Historical Journal 36, n.º 4 (diciembre de 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 not enjoy legislative independence, and the political elite was powerless in the face of laws promulgated at Westminster, such as the i6gg woollen act, which were detrimental to its interests. One possible solution to the problem of inferior status lay in legislative union with England or Great Britain. Increasingly in the years before 1707 certain Irish protestant politicians elaborated the economic, constitutional and practical advantages to be gained from a union, but they also based their case upon an appeal to the shared religion and ethnicity of the sovereign's loyal subjects in the two kingdoms. In short the protestants insisted that they were English. This unionist episode thus illustrates the profoundly ambivalent character of protestant identity in late seventeenthand early eighteenth-century Ireland.

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Todd, J. "Protestant Identity and Peace in Northern Ireland". Journal of Church and State 55, n.º 4 (11 de octubre de 2013): 831–32. http://dx.doi.org/10.1093/jcs/cst059.

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Parr, Connal. "Protestant identity and peace in Northern Ireland". Irish Political Studies 33, n.º 1 (17 de noviembre de 2016): 149–51. http://dx.doi.org/10.1080/07907184.2016.1254397.

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Tesis sobre el tema "Protestant Identity"

Walsh, Tony. "Irish Protestant identity : a narrative exploration". Thesis, University of Bristol, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.665150.

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The dissertation constitutes a narrative study on the complex experience of being Irish and Protestant and the author initially draws on a number of his own formative life experiences to introduce the investigation. The study uses the research genre of narrative inquiry, commenting on its relevance to the discipline of education, to explore the experience and identity of the tiny, but socially significant Protestant minority, in a country where religious identity is still highly significant. Stories, conversations arid autoethnography, which make up the core of the disseJ1ation, are drawn from the author's life experience and more particularly from a year-long period of field work. Presented in both traditional ethnographic and in non-traditional forms, using both direct and sometimes re-constructed or re-imagined voices from the fieldwork, they describe concrete lived experience of research participants. Each chapter constitutes an experiment in layered meaning making with a number of clear components. These include: i) A brief presentation of the chapter's purpose; a description of the particular methodology used including its definition, limitations and the ethical issues entailed; comment on the specific purposes involved in its use at this juncture and a description of what the method reveals which others may not ii) The presentation of data as story, discussion or re-constructed conversation which allows the emergence of a range of particular issues in an evocative way iii) A commentary on the emerging issues and a theoretical analysis using one of a range of lenses drawn from the conceptual repertoire of poststructuralism. Concluding sections of each chapter comment on what has emerged and form links with what is to follow in ensuing sections of the study. Each chapter thus represents a further step in elaborating a variety of emerging perspectives on the complexity of Irish Protestant experience. Not every theme embodied in the stories and conversations at the core of dissertation is the subject of explicit analysis or comment; instead they go to create a backdrop which expands the consciousness of readers concerning the context and experiences of Irish Protestantism. The titles of the work's five chapters (and in "general the second quotation at their outset) are all extracts from fieldwork conversations. C Responses from fieldwork suggest a community which has responded variously to Ireland's dramatic changes since Independence. Initially Protestants, as visible remnants of colonial occupation, were catapulted from a position of former security and influence to one of extreme marginality and fragility. Initial violence, murder and persecution modified over time to a less potent marginality (coupled at times with remarkable generosity) where the minority were generally defined as aliens and outsiders in what was to become an increasingly hegemonic Catholic Gaelic state. In order to survive (particularly against the draconian application of the Ne Temere papal decree) and to preserve a distinctive ethos, the minority withdrew into a hermetically sealed range of interconnected communities which simultaneously catered for virtually all their religious, educational, medical and social needs, as well as constituting a clearly recognizable alternative to the all-prevailing meta-culture. Despite these measures, continued emigration and the depredations of intermarriage (and the implied enforced signing over of children and consequently property) to the majority Catholicism led to a situation where slow extinction appeared inevitable. In this constrained context Protestants rarely spoke out publicly against oppressive policies or practices. Stories collected from the fieldwork also suggest that silence increasingly came to be employed within the community to minimize a recognition of the prevailing unpleasant realities with which the religious minority lived. Views expressed by participants suggest that this silencing resulted in a diminished ability for reflexivity and agency within the community and limited contribution to public debate and policy formation from what was, for many years, the largest minority voice in the country. Recent economic shifts, cosmopolitanism and crises in Catholicism have contributed to an era in which Protestantism finds itself an acceptable other, its schools and churches thronged with disillusioned erstwhile Catholics. In this unexpected space stories of transformation and opportunity appear to compete with old tales of discrimination, extinction and depression in defining its identity.

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Israel, Hephzibah. "Protestant translations of the Bible (1714-1995) and defining a Protestant Tamil identity". Thesis, SOAS, University of London, 2004. http://eprints.soas.ac.uk/28992/.

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The thesis aims to analyse the construction of a Protestant Tamil identity primarily through the examination of six Protestant translations of the Bible in Tamil and Protestant Tamil poetry. The chapters discuss the points of conflict that arose as a result of the different strategies of assimilation adopted by Protestant missionaries and Protestant Tamils. Chapter 1 has two main sections. The first section provides an outline of the various levels of influence that Catholic and Protestant missionaries had on Tamil language and literature. The second section gives an historical delineation of Protestant translations of the six Tamil Bible versions that the thesis discusses in detail. Chapter 2 discusses the theoretical debates on language, translation, and religious terminology that took place across the major Indian languages into which the Bible was translated in the nineteenth century. The chapter also looks at the pressures of the various institutions within which Bible translators worked and how far they affected the practice and theorising of Bible translation in nineteenth-century India. Chapter 3 focuses on the Tamil terms used in the different versions of the Tamil Bible. The discussion begins with the etymological history of each term and then moves on to consider why each one was either selected or created for use in the Tamil Bible. Chapter 4 is divided into two sections. The first section looks at nineteenth-century conflicts between missionaries and Protestant Tamils over the revision of the Tamil Bible and the alternative strategies used by some Protestant Tamil poets to translate Protestant concepts for Tamil culture. The second section looks at Protestant Tamil responses to twentieth-century revisions of the Tamil Bible as well as individual attempts to translate the Bible using means different from the official translation projects. My study aims to indicate that the formation of Protestant Tamil identity is part of intricate political and cultural processes by analysing a set of related questions regarding the translations of the Bible into Tamil: why do some religious terms acquire sacred status when translation at a formal level does not match the translation of religious culture? Why has the nineteenth-century version of the Tamil Bible, in particular, acquired symbolic power, and is perceived by Protestant Tamils today as the only translation able to mark boundaries of identity and otherness? To what extent have Protestant Tamils, as an interpretative community of faith, been responsible for the shaping of a Protestant Tamil vocabulary and identity? And finally, my research points to inadequacies in current translation theory from a post-colonial perspective and suggests areas that require critical attention.

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Deal, James E. y Karin Bartoszuk. "Personality, Identity, and American Protestant Fundamentalism: What are the Connections?" Digital Commons @ East Tennessee State University, 2017. https://dc.etsu.edu/etsu-works/3207.

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This study examined the associations between personality, identity, and protestant fundamentalism (subscales included inerrancy, evangelism, premillennialism, and separatism). 440 college students between the ages of 18 and 29 participated in the study, and self-identified as protestant. A step-wise regression revealed the following findings. Neuroticism was negatively associated with inerrancy, evangelism, and separatism; extroversion was negatively related to separatism; and agreeableness was positively related to inerrancy, evangelisms, and premillennialism. Exploration in depth was positively associated with evangelism, premillennialism, and separatism; identification with commitment was positively related with separatism; and rumination was positively associated with premillennialism, and separatism.

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Thornton, Maeve Christine. "Processes of gender identity in a Northern Irish context". Thesis, University of Ulster, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.342399.

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Radford, K. "Loyal sounds : music as a marker of identity in Protestant West Belfast". Thesis, Queen's University Belfast, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.269184.

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Ansell, Richard. "Irish protestant travel to Europe, 1660-1727". Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:55b4a741-f840-4d79-b1e8-60a3a78e567b.

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This thesis examines travel to continental Europe as undertaken by several generations of Irish Protestants between 1660 and 1727. Historians draw parallels between the Protestant Ascendancy in Ireland and other polities in ancien régime Europe, but these demand an exploration of contemporary encounters. Research on the Irish in Europe concentrates on Catholics without much regard to Protestant experiences, while work on English or British travel overlooks ways in which Irish Protestant voyages differed. This thesis analyses the experiences of Church-of-Ireland families from the gentry, nobility and aristocracy, especially the Southwells, Percevals, Molesworths, Molyneuxs, Boyles and Butlers. Correspondence, notebooks and financial accounts reconstruct their voyages, mainly to France, Italy, the Low Countries and Germany, and their attitudes towards the practice of travel. Journeys to other destinations are incorporated, as are the voyages of neighbours, acquaintances and employees. Purposes varied, but travel was consistently considered an opportunity for 'improvement'. The thesis follows the successive preoccupations of travellers, beginning with demonstrations of 'fitness to travel'. Wealthy young men were judged according to criteria that privileged anglicisation and Protestantism, though linguistic skill was a more socially-comprehensive standard. Advisors emphasised civil conversation and written observation, but warnings to avoid 'countrymen' were ignored. The company of English-speaking travellers and Irish Catholic expatriates created distinctive European experiences. Foreign hosts often saw uncomplicated Englishmen, though some recognised Irish difference. Anglican travellers held qualified membership of a 'Protestant international', drawing on a cross-confessional 'stock of friends'. Travellers received tuition that complicates perceptions of travel as 'informal' education and they memorialised experiences through souvenirs and gifts. Voyages encouraged some into English residence and identifications, though others brought improvements home to Ireland. 'Improvement', as it related to wealthy Church-of-Ireland families, functioned not as a binary between approved England and disdained Ireland but a triangular exchange in which continental Europe featured prominently.

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Chan, Wa-yan Jonathan y 陳華恩. "The politics of identity: exploring christianpedagogy in a protestant school : a case study". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2000. http://hub.hku.hk/bib/B31961472.

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Bartoszuk, Karin y James E. Deal. "A Latent Class Analysis of the Relationship Between Identity Development and Protestant Fundamentalism". Digital Commons @ East Tennessee State University, 2019. https://dc.etsu.edu/etsu-works/5349.

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Latent Class Analysis was used to explore different subgroups of individuals based on identity processes (using the DIDS) and protestant fundamentalism. Results indicate that a 6-group solution provided the best fit for our data. The six groups differed in terms of identity process variables (especially exploration in breath, exploration in depth, and identification with commitment), but only modestly in terms of fundamentalism.

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Sgobbo, Robert. "Liberal virtues and Protestant narratives national membership and identity of the Mexican in America /". Diss., Connect to the thesis, 2007. http://hdl.handle.net/10066/1057.

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Chan, Wa-yan Jonathan. "The politics of identity : exploring christian pedagogy in a protestant school : a case study /". Hong Kong : University of Hong Kong, 2000. http://sunzi.lib.hku.hk/hkuto/record.jsp?B22706367.

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Libros sobre el tema "Protestant Identity"

Protestant identity and peace in Northern Ireland. Houndmills, Basingstoke, Hampshire: Palgrave Macmillan, 2012.

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Spencer, Graham. Protestant Identity and Peace in Northern Ireland. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9780230365346.

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Evangelical Contribution on Northern Ireland. Centre for Contemporary Christianity in Ireland., ed. Fields of vision: Faith and identity in protestant Ireland. Belfast: Centre for Contemporary Christianity in Ireland, 2002.

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Bochio, Fernando Clemente. The native Protestant church in Brazil: Its origins, development, and identity. Birmingham: University of Birmingham, 1993.

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David, Brett. The plain style: The reformation, culture and the crisis in protestant identity. Belfast: black square books, 1999.

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The next religious establishment: National identity and political theology in post-Protestant America. cLanham, Md: Rowman & Littlefield Publishers, 2000.

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Sidenvall, Erik. Change and identity: Protestant English interpretations of John Henry Newman's secession, 1845-1864. Lund: Lunds Universitets Kyrkohistoriska Arkiv, 2002.

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Homolka, Walter. Jewish identity in modern times: Leo Baeck and German Protestantism. Providence: Berghahn Books, 1995.

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Religious transactions in colonial south India: Language, translation, and the making of Protestant identity. Basingstoke, Hampshire: Palgrave Macmillan, 2011.

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Melling, Philip H. Fundamentalism in America: Millennialism, identity, and militant religion. Edinburgh: Edinburgh University Press, 1999.

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Capítulos de libros sobre el tema "Protestant Identity"

Spencer, Graham. "Protestant History and Imagination". En Protestant Identity and Peace in Northern Ireland, 9–36. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9780230365346_2.

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Kermes, Stephanie. "God’s People: The Creation of a Protestant Nation". En Creating an American Identity, 169–95. New York: Palgrave Macmillan US, 2008. http://dx.doi.org/10.1057/9780230612914_7.

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Walton, Kristen Post. "The English Succession Crisis and Debates about Mary Stewart: Law, National Identity, Citizenship and the Queen’s Two Bodies". En Catholic Queen, Protestant Patriarchy, 49–88. London: Palgrave Macmillan UK, 2007. http://dx.doi.org/10.1057/9780230285958_3.

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Spencer, Graham. "Introduction". En Protestant Identity and Peace in Northern Ireland, 1–8. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9780230365346_1.

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Spencer, Graham. "Evangelicalism, Presbyterianism and Protestant Church Identity in Northern Ireland". En Protestant Identity and Peace in Northern Ireland, 37–94. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9780230365346_3.

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Spencer, Graham. "Dealing with Peace through Forgiveness and Reconciliation". En Protestant Identity and Peace in Northern Ireland, 95–139. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9780230365346_4.

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Spencer, Graham. "Catholic Perspectives". En Protestant Identity and Peace in Northern Ireland, 140–73. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9780230365346_5.

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Spencer, Graham. "Ecumenism: A Case Study of the Inter-Church Group on Faith and Politics". En Protestant Identity and Peace in Northern Ireland, 174–208. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9780230365346_6.

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Spencer, Graham. "Christianity in a ‘Post-Conflict’ Northern Ireland". En Protestant Identity and Peace in Northern Ireland, 209–34. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9780230365346_7.

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Spencer, Graham. "Conclusion". En Protestant Identity and Peace in Northern Ireland, 235–42. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9780230365346_8.

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