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Articoli di riviste sul tema "Protestants"

Autore: Grafiati

Pubblicato: 4 giugno 2021

Ultima modifica: 25 luglio 2025

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1

Louis, Bertin M. "Touloutoutou and Tet Mare Churches: Language, Class and Protestantism in the Haitian Diaspora of the Bahamas." Studies in Religion/Sciences Religieuses 41, no. 2 (2012): 216–30. http://dx.doi.org/10.1177/0008429812441308.

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Within Haiti’s growing transnational Protestant community, there are different types of churches and adherents that practice traditional forms of Protestant Christianity (such as the Adventist, Methodist and Baptist faiths) and Pentecostal/Charismatic forms of Protestant Christianity. Using Michèle Lamont’s work on symbolic boundaries, I explore how Haitian Protestants living in New Providence, Bahamas, differentiate these two major Haitian Protestant church cultures through the use of denigrating terms about differing religious traditions. Churches which practice traditional forms of Haitian

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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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3

Ward, W. R. "‘An Awakened Christianity’. The Austrian Protestants and Their Neighbours in the Eighteenth Century." Journal of Ecclesiastical History 40, no. 1 (1989): 53–73. http://dx.doi.org/10.1017/s0022046900035429.

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The Austrian Protestants of the eighteenth century are not without their memorials; the noble series of Jahrbücher produced by the Society for the History of Austrian Protestantism and the bicentennial celebrations of Joseph II's Toleration Patent in 1981 have seen to that. But whereas the Hungarian Protestants are perceived as central to the history of their kingdom, the great Protestant emigration from Salzburg in 1731–2 receives a mention in general histories produced outside England, the Moravian propaganda machine has ensured that the religious fate of Bohemia and Moravia figures in the g

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Baubérot, Jean. "Protestantisme, laïcité et annonce du salut." Études théologiques et religieuses 76, no. 4 (2001): 497–511. http://dx.doi.org/10.3406/ether.2001.3660.

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C’est tout d’abord en historien et en sociologue que Jean Baubérot analyse les modalités de la participation des protestants à l’établissement de la laïcité en France. Partant des exemples clés de la création de l’école laïque et de la séparation des Églises et de l’État, il montre que la laïcité que les protestants appelaient de leurs vœux était différente de celle qui s’est historiquement réalisée. En fait, la sécularisation de l’école a été beaucoup plus radicale que ce que souhaitaient les protestants libéraux et la laïcité de l’Etat s’est avérée plus modérée que celle que défendaient les

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Hanebrink, Paul. "European Protestants Between Anti-Communism and Anti-Totalitarianism: The Other Interwar Kulturkampf?" Journal of Contemporary History 53, no. 3 (2017): 622–43. http://dx.doi.org/10.1177/0022009417704894.

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In the late 1930s, Protestants across Europe debated how best to resist the threat of encroaching secularism and radical secular politics. Some insisted that communism remained the greatest threat to Europe’s Christian civilization, while others used new theories of totalitarianism to imagine Nazism and communism as different but equal menaces. This article explores debates about Protestantism, secularism, and communism in three locations – Hungary, Germany, and Great Britain. It concludes that Protestants perceived Europe’s culture war against secularism in very different ways, according to t

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Bays, Daniel H. "Chinese Protestant Christianity Today." China Quarterly 174 (June 2003): 488–504. http://dx.doi.org/10.1017/s0009443903000299.

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Protestant Christianity has been a prominent part of the general religious resurgence in China in the past two decades. In many ways it is the most striking example of that resurgence. Along with Roman Catholics, as of the 1950s Chinese Protestants carried the heavy historical liability of association with Western domination or imperialism in China, yet they have not only overcome that inheritance but have achieved remarkable growth. Popular media and human rights organizations in the West, as well as various Christian groups, publish a wide variety of information and commentary on Chinese Pro

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Klyashev, A. N. "“Other” Protestants — change of religious identity." Memoirs of NovSU, no. 4 (2023): 298–303. http://dx.doi.org/10.34680/2411-7951.2023.4(49).298-303.

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In this article, the author attempts to reveal some aspects related to the transformation of the confessional identity of members of Protestant religious organizations operating in the Southern, Middle and Polar Urals and identifying themselves as representatives of “other” ethnic groups that are not widespread in Russia. The article presents data on the confessional identity of the respondents and on the factors that contributed to their adoption of Protestant Christianity. The research materials allow us to conclude that the religious identity (or lack of it) of the respondents before coming

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8

Orban, Myriam Anny. "La création d’une Église réformée évangélique française en 1902 dans le cadre de la francisation du comté de Nice." Revue d'histoire du protestantisme 9, no. 1 (2024): 47–88. http://dx.doi.org/10.47421/rhp_9.1_47-88.

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Les protestants français installés à Nice après le rattachement de 1860, dits de seconde génération, ou nés outre-Var, selon la terminologie de l’époque, sont de plus en plus nombreux. Ils souhaitent se séparer de l’Église vaudoise de Nice qui dépend de la Table vaudoise en Italie et créer une Église réformée française. En 1899, quelques protestants entrent dans une phase nettement offensive et mettent en œuvre une stratégie afin de se débarrasser du pasteur vaudois Auguste Malan (Augusto Giovanni Malan). Ils fondent le Comité Protestant Français (CPF). Les difficultés s’accumulent et se conju

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9

Cho, Euiwan. "Resisting Restless Protestant Religious Consumers in the Korean Burnout Society: Examining Korean Protestantism’s Rising Interest in Apophatic and Desert Spirituality." Journal of Spiritual Formation and Soul Care 13, no. 1 (2019): 22–38. http://dx.doi.org/10.1177/1939790919894560.

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Why have Korean Protestants been enthusiastic for Henri Nouwen, Thomas Merton, and Orthodox books in recent years? This article proposes that apophatic spirituality and desert asceticism, influential in both Catholic and Eastern Orthodox traditions, can help assuage the thirst of Korean Protestants exhausted by the excesses of positivity and the exploitation of self. I focus on the insatiable consuming passions of Korean Protestant religious consumerism as symptoms of the burnout society. I then explore the major contribution of apophatic spirituality and desert asceticism, which have much to

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10

Rajšp, Vincenc. "Protestantizem na Slovenskem v prvih šestih desetletjih 19. stoletja ▪︎ Protestantism in the Slovene Lands in the First Six Decades of the 19th Century." Stati inu obstati, revija za vprašanja protestantizma 17, no. 34 (2021): 301–27. http://dx.doi.org/10.26493/2590-9754.17(34)301-327.

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The paper presents representations and conceptions of Reformation and Protestantism from the late 18th century to the early 1860s. Protestantism in the Habsburg Monarchy underwent a new development mainly after the Patent of Toleration by emperor Joseph II in 1781, when the Slovene Protestant parishes in Prekmurje and the only Slovene Crypto-Protestant community in Zagoriče in Carinthia reappeared. A new turning point came in 1848, when the concept of equality in the Austrian Empire encompassed languages as well as religions. The Slovene area at that time was characterized by a tolerant relati

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Hayward, R. David, and Markus Kemmelmeier. "Weber Revisited." Journal of Cross-Cultural Psychology 42, no. 8 (2011): 1406–20. http://dx.doi.org/10.1177/0022022111412527.

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Weber’s Protestant Ethic hypothesis holds that elements of theology gave Protestants a cultural affinity with the economic demands of early market capitalism, particularly compared with their Catholic neighbors, which led to more rapid economic development in nations where Protestant culture was dominant. Previous research has found inconsistent support for a Protestant inclination toward pro-market attitudes, depending on whether the level of analysis was at the individual or national level. The present study uses cross-national panel data to combine these approaches with multilevel modeling.

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KLYASHEV, A. N. "SOME VALUE ORIENTATIONS OF UKRAINIAN PROTESTANTS IN THE URAL REGION." Izvestia Ufimskogo Nauchnogo Tsentra RAN, no. 1 (March 31, 2023): 104–7. http://dx.doi.org/10.31040/2222-8349-2023-0-1-104-107.

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This article is based on the results of field studies of members of Protestant religious organizations operating in the Southern, Middle and Polar Urals. Ukrainians represent the largest ethnic group among the Protestants of the studied regions, having a "foreign" origin; studies have revealed that the largest ethnic group that is the bearer of Protestantism in the Urals are Russians. The purpose of this work is to determine the value orientations of Ukrainians-members of the Protestant communities of the Ural region, the results of processing field materials are presented in comparison with d

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13

McKeever, C. F., S. Joseph, and J. McCormack. "Memory of Northern Irish Catholics and Protestants for Violent Incidents and Their Explanations for the 1981 Hunger Strike." Psychological Reports 73, no. 2 (1993): 463–66. http://dx.doi.org/10.2466/pr0.1993.73.2.463.

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The aim of this study was to examine the memory of Northern Irish Catholics ( n = 20) and Protestants ( n = 21) for violent events which had occurred over the previous 11 years and their explanations for those events. It was predicted that Catholics would recall more events involving Catholic deaths than Protestants and that Protestants would recall more events involving Protestant deaths than Catholics. Although Catholics were as likely as Protestants to recall incidents which resulted in Protestant deaths, Protestants were less likely than Catholics to recall incidents involving Catholic dea

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14

Young, Samuel L. "Waldensianism Before Waldo: The Myth of Apostolic Proto-Protestantism in Antebellum American Anti-Catholicism." Church History 91, no. 3 (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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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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16

Keyes, Charles F. "Being Protestant Christians in Southeast Asian Worlds." Journal of Southeast Asian Studies 27, no. 2 (1996): 280–92. http://dx.doi.org/10.1017/s0022463400021068.

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The five cases of Protestant Christian practice in Indonesia and Thailand presented in this symposium are used to develop a sociology of Protestantism in Southeast Asia. A review is first undertaken of the history of Protestant missionary activity in Southeast Asia. Protestantism, it is observed, insists on the ultimate authority of the Bible. This authority has not been accepted by Southeast Asians until they have access to the Christian message in their own languages and they are motivated to adopt Christian practices as a means to confront deep crises in their lives. The establishment of Pr

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17

Shin, Seungyop. "Living with the Enemies: Japanese Imperialism, Protestant Christianity, and Marxist Socialism in Colonial Korea, 1919–1945." Religions 13, no. 9 (2022): 824. http://dx.doi.org/10.3390/rel13090824.

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During the Korean War, conflicts between right-wing Protestants and radical socialists escalated and erupted into massacres, killing thousands of Korean civilians. Such extreme violence and tumultuous events afterwards—including Korea’s division into two separate states and the Cold War system—eclipsed the imbricated interactions between Protestant Christianity and socialism under Japanese colonial rule. While focusing on Korean Protestantism and socialism to probe their contest and compromise for survival, this article traces the tripartite relationship among the followers of Protestant Chris

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Morgan, David. "The Visual Culture of American Protestantism in the 19th Century." Caminhando 25, no. 2 (2020): 143–65. http://dx.doi.org/10.15603/2176-3828/caminhando.v25n2p143-165.

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The study of Protestant visual culture requires a number of correctives since many scholars and Protestants themselves presume images have played no role in religious practice. This essay begins by identifying misleading assumptions, proposes the importance of a visual culture paradigm for the study of Protestantism, and then traces the history of image use among American Protestants over the course of the nineteenth century. The aim is to show how the traditional association of image and text, tasked to evangelization and education, evolved steadily toward pictorial imagery and sacred portrai

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19

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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20

Fritze, Ronald H. "Root or Link? Luther's Position in the Historical Debate over the Legitimacy of the Church of England, 1558–1625." Journal of Ecclesiastical History 37, no. 2 (1986): 288–302. http://dx.doi.org/10.1017/s0022046900033029.

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The beginning of Elizabeth i's reign was a happy and confident time for committed English Protestants in spite of their doubtful and precarious position in the world. They had almost miraculously survived both the death of their Protestant king, Edward vi, and the reign of the Catholic queen, Mary, and her foreign husband, Philip n of Spain. It seemed that God was testing Protestantism in England. Since he allowed Elizabeth to succeed to the throne, Protestantism, it seemed, had passed the test. As a result early English Protestants confidently began to formulate their place in both the world

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Duc, Nguyen Khac. "Protestantism among the Hmong People in the Mountainous Region of Contemporary Northern Vietnam." Religions 15, no. 2 (2024): 187. http://dx.doi.org/10.3390/rel15020187.

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Since the 1980s, there has been a considerable change in the religious life of the Hmong ethnic communities from the mountainous provinces of northern Vietnam—specifically, their conversion to Protestantism. Protestantism was introduced into the communities under a modified model known as Vàng Trứ/Vàng Chứ through the endeavors of the Far East Broadcasting Company. From 1993 to 2004, the number of Protestant followers among these communities increased sharply. Today, the mountainous northern area of Vietnam is home to 300,000 Hmong Protestants of various denominations. This study, based on tex

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Babiy, Mykhailo, and Liudmyla O. Fylypovych. "Freedom of religion and Protestantism: historical and contemporary context." Religious Freedom, no. 20 (March 7, 2017): 122–27. http://dx.doi.org/10.32420/rs.2017.20.875.

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The problem of freedom of religion in the year of the 90th anniversary of the Reformation is relevant. It can not but attract the attention of researchers, experts, believers - Protestants and non-Protestants. Half a millennium of Europeans, and with them a part of Americans live in a new religious and ideological reality, which is fundamentally different from the previous one, mainly one-or two-culturally, with its diversity. And here a special role belongs to Protestantism as one of the consequences of the Reformation of 1517. By studying the Protestant foundations of faith, the life of his

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Lindman, Janet Moore. ""Frequent Self-Examination Is the Duty of All": Practical Religion, Moral Improvement, and Transatlantic Protestantism." Early American Studies: An Interdisciplinary Journal 22, no. 4 (2024): 647–80. http://dx.doi.org/10.1353/eam.2024.a942217.

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Abstract: Practicing Protestants sought moral perfection through innovative means of self-development during the eighteen and early nineteenth centuries. The philosophical, cultural and religious changes that emerged from the Protestant Reformation and Enlightenment influenced transatlantic Protestantism. Evangelical religion and new sectarian groups appeared simultaneously and dialectically to the emergence of liberal thought, democratic politics and scientific advancement. The high-level musings of prominent philosophers of seventeenth- and eighteenth-century Europe trickled down to common p

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Quinn, John F. "Father Mathew's Disciples: American Catholic Support for Temperance, 1840–1920." Church History 65, no. 4 (1996): 624–40. http://dx.doi.org/10.2307/3170390.

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Scholars have frequently noted that the American temperance movement had close ties with Protestantism throughout its long history. The Congregationalist minister Lyman Beecher, generally viewed as the founding father of temperance, helped spark the establishment of the American Temperance Society in 1826 with his Six Sermons on drunkenness. Later in the century devout Protestant laypersons, such as Women's Christian Temperance Union (WCTU) leader Frances Willard and Nebraska congressman and perennial presidential hopeful William Jennings Bryan, took up leadership of the cause. In the early ye

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Paddison, Joshua. "Anti-Catholicism and Race in Post-Civil War San Francisco." Pacific Historical Review 78, no. 4 (2009): 505–44. http://dx.doi.org/10.1525/phr.2009.78.4.505.

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In San Francisco during the 1870s, conflicts over public schools, immigration, and the bounds of citizenship exacerbated long-simmering tensions between Protestants and Catholics. A surging anti-Catholic movement in the city——never before studied by scholars——marked Catholics as racially and religiously inferior. While promising to unite, anti-Catholicism actually exposed splits within Protestant San Francisco as it became utilized by opposing sides in debates over the place of racially marked groups in church and society. Considered neither fully white nor fully Christian, many Irish Catholic

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Kersting, Felix, Iris Wohnsiedler, and Nikolaus Wolf. "Weber Revisited: The Protestant Ethic and the Spirit of Nationalism." Journal of Economic History 80, no. 3 (2020): 710–45. http://dx.doi.org/10.1017/s0022050720000364.

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We revisit Max Weber’s hypothesis on the role of Protestantism for economic development. We show that nationalism is crucial to both, the interpretation of Weber’s Protestant Ethic and empirical tests thereof. For late nineteenth-century century Prussia we reject Weber’s suggestion that Protestantism mattered due to an “ascetic compulsion to save.” Moreover, we find that income levels, savings, and literacy rates differed between Germans and Poles, not between Protestants and Catholics, using pooled OLS and IV regressions. We suggest that this result is due to anti-Polish discrimination.

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Rouvière, Sarah. "Résister grâce aux objets : La communauté protestante française face à la répression (1685–1787)." Renaissance and Reformation 46, no. 1 (2023): 107–37. http://dx.doi.org/10.33137/rr.v46i1.41735.

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Après la Révocation de l’édit de Nantes, le culte protestant est interdit pendant plus d’un siècle en France. Une résistance voit le jour : les protestants se réunissent pour des cultes clandestins, privés ou publics. Plus on avance dans ce siècle de répression, plus la résistance est organisée : à partir de 1718, des pasteurs, formés clandestinement à l’étranger, arrivent en France pour encadrer les fidèles. Cette étude présente les objets utilisés par la résistance, certains lui permettant de continuer ses activités clandestines, d’autres de dissimuler son existence et de protéger les fidèle

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Bielo, James S. "Flower, soil, water, stone: Biblical landscape items and Protestant materiality." Journal of Material Culture 23, no. 3 (2018): 368–87. http://dx.doi.org/10.1177/1359183518782718.

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Protestants mobilize objects such as ‘Holy Land’ flowers, Jordan River stones, vials of Dead Sea water, sand from Lake Tiberias, and Golgotha soil as potent metonymic resources, promising a kind of direct access to the scriptural past and its sacred stories. This article uses this case of biblical landscape items to reflect on the historic ambivalence that characterizes Protestant relations with religious materiality. Building on scholarship that has demonstrated the prolific role of religious materiality in Protestant ritual and everyday lifeworlds, the author extends this analysis by asking:

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Gueisaaz, Mireille. "Protestants et laïques d'origine protestante dans la loi de 1905." Matériaux pour l’histoire de notre temps N° 78, no. 2 (2005): 16–26. http://dx.doi.org/10.3917/mate.078.0003.

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Résumé On peut dire aujourd’hui que les participations de protestants ou de laïques d’origine protestante ont été nombreuses et non négligeables dans la loi de 1905, en dépit d’une absence de « politique » protestante sur la question. Si les protestants « orthodoxes » ont fait profiter la loi d’un certain nombre de « savoirs » protestants, en matière de séparation, ces savoirs ont également été apportés par des laïques d’origine protestante et non des moindres. Le rôle de Francis de Pressenssé qui appartenait à une grande famille protestante « libriste » dans la rédaction et le vote de la loi

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Seeman, Erik R. "The Presence of the Dead among U.S. Protestants, 1800–1848." Church History 88, no. 2 (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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Rocher, Marie-Claude. "Double traîtrise ou double appartenance ?" Notebook / Carnet de notes 25, no. 2 (2004): 215–33. http://dx.doi.org/10.7202/008055ar.

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Résumé L’image d’un Québec historiquement monolithique, catholique et français, est désormais nuancée par la connaissance de groupes et de sous-groupes sociaux, et par la reconnaissance de leur patrimoine. C’est le cas des minorités religieuses, dont la présence, depuis la Nouvelle-France, fut longtemps occultée par le discours clérico-nationaliste prédominant. Les protestants francophones en constituent un exemple intéressant, présentant le problème particulier d’être doublement minoritaires : francophones dans une société dominée par le pouvoir anglais, protestants dans une société dominée p

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Tourtet, Raphaël. "L’Alsace protestante : illusion d’unité, réalités multiples." Revue d’Alsace 149 (2023): 85–101. http://dx.doi.org/10.4000/11pjo.

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L’historiographie religieuse régionale a longtemps dressé une ligne de partage entre une Alsace catholique et une Alsace protestante au singulier. Cette division étonne pour l’époque moderne quand on sait la pluralité des protestantismes. L’approche comparative entre les cas microhistoriques de Sainte-Marie-aux-Mines, de Bischwiller et du bailliage de Cleebourg veut questionner l’émergence d’une conscience ou d’une appréhension unitaire des protestants en Alsace dès les XVIIe et XVIIIe siècles. Le pluralisme confessionnel de ces trois espaces est représentatif de la complexité protestante dans

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Stark, Rodney, and Buster G. Smith. "Pluralism and the Churching of Latin America." Latin American Politics and Society 54, no. 2 (2012): 35–50. http://dx.doi.org/10.1111/j.1548-2456.2012.00152.x.

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AbstractReliable data on Protestant and Catholic membership in 18 Latin American nations show that Protestants have recruited a larger percentage of the population in many nations than previously estimated. Analysis of these data shows that, as predicted by the theory of religious economies, the Catholic Church has been invigorated by the Protestant challenge: Catholic mass attendance has risen to unprecedented levels, and is highest in nations where Protestants have made the greatest gains.

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Kuźniewska, Zofia. "PROTESTANT FAMILIES IN THE PŁOCK DIOCESE IN THE 18TH AND 19TH CENTURIES." Catholic Pedagogy 35, no. 1 (2024): 92–103. http://dx.doi.org/10.62266/pk.1898-3685.2024.35.08.

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ABSTRACT: Purpose: The purpose of this article is to present the problems of the religious minority of Protestantism in the Płock diocese in the 18th and 19th centuries. It was one of the largest religious groups that came to Poland in the 16th century. The above-mentioned diocese of Płock was also inhabited by Protestant communities which disappeared over time in the areas of some of its Roman Catholic parishes. However, they exist to this day in some other places. Methods: The following article utilizes the historical method and reconstruction of facts. The following article benefits from th

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KEMENY, P. C. "University Cultural Wars: Rival Protestant Pieties in Early Twentieth-Century Princeton." Journal of Ecclesiastical History 53, no. 4 (2002): 735–64. http://dx.doi.org/10.1017/s0022046902008734.

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Contrary to conventional wisdom, liberal Protestants, not fundamentalists, attempted to preserve Princeton University's traditional religious mission during the rapid intellectual and social change reshaping American higher education in the early twentieth century. In fact, when fundamentalists in the university community demanded the secularisation of the undergraduate programme, liberal Protestants spurned their efforts. Although American liberal Protestantism gradually dissolved into the surrounding secular culture over the course of the twentieth century, the conflict between the rival pie

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Barreto, Raimundo. "The Church and Society Movement and the Roots of Public Theology in Brazilian Protestantism." International Journal of Public Theology 6, no. 1 (2012): 70–98. http://dx.doi.org/10.1163/156973212x617190.

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Abstract Brazilian Protestantism in its origins tended to develop a kind of pietistic and individualistic spirituality without much concern with the social structures of Brazilian society. Nevertheless, in its historical relation with a reality marked by poverty, social injustice and oppression, some Brazilian Protestants began to develop a sense of social responsibility and social justice, which has been manifest in different ways. This article is an overview of the first attempt from a Protestant viewpoint to develop a public theological discourse in Brazil, during the 1950s and early 1960s.

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Kuropatkina, Oksana V. "SOCIAL FORMS CREATED OR MODIFIED BY PROTESTANTISM IN THE 16TH - FIRST HALF OF THE 19TH CENTURIES. AN OVERVIEW." Studia Religiosa Rossica: Russian Journal of Religion, no. 3 (2023): 111–19. http://dx.doi.org/10.28995/2658-4158-2023-2-111-119.

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This article provides an overview of the social forms created or changed by Protestantism in the 16th – first half of the 19th centuries. It is shown that Protestantism not only used the old social forms, but also created new ones that formed the basis of a new type of Western society – civil society. An overview of already existing social forms is given: agricultural communes, representative assemblies and professional corporations, parties, schools and universities, church communities. The agricultural commune became the lot of closed groups that created their own mini-society. Noble and cit

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Pariyama, Leonardo Stevy, and Jhoni Lagu Siang. "PERSPECTIVE OF MAX WEBER’S THESIS ON THE ETHICS OF PROTESTANTISM AND ITS RELEVANCE TO THE STYLE OF CHRISTIANITY IN MALUKU." Humanities & Social Sciences Reviews 7, no. 5 (2019): 459–67. http://dx.doi.org/10.18510/hssr.2019.7552.

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Purpose of study: This study aims to explain Max Weber's thesis on the ethics of Protestantism and its relevance to the style of Christianity in Maluku. Methodology: The method used in this study is descriptive qualitative with an inductive approach. Data analysis will use metaphor, narration, and semiotics as a step to place historical facts into qualitative data related to research problems. Main Findings: The results achieved in this study are that the reality of Protestantism in Maluku is especially at the GPM, in its correlation with Weber's Thesis it is clearly stated that Pr

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Hayes, Bernadette C., and Ian McAllister. "Protestant Disillusionment with the Northern Ireland Peace Agreement." Irish Journal of Sociology 13, no. 1 (2004): 109–25. http://dx.doi.org/10.1177/079160350401300108.

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The period since the 1998 Good Friday Agreement has witnessed a degree of electoral polarisation that dwarfs any previous period during the current Troubles in scale and intensity. This has been attributed to Protestant disillusionment with the Agreement and the political institutions it established. The results presented here using a wide range of public opinion polls support this view. Protestants are much more pessimistic of both current and future relations between the two communities than are Catholics. The increasingly negative view of Protestants, particularly in terms of future communi

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Foa, Jérémie. "Un massacre de voisins." L'Histoire N° 496, no. 6 (2022): 30–38. http://dx.doi.org/10.3917/histo.496.0030.

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Protestants et huguenots Le mot « protestants », qui désigne, depuis le XVI e siècle, les partisans des réformes luthérienne et calviniste, vient de l’attitude des princes allemands gagnés au luthéranisme qui, en 1530, « protestent » contre le compromis passé par l’empereur Charles Quint pour tenter de ramener la paix religieuse dans l’empire. Les calvinistes français reçoivent, quant à eux, vers 1560, le nom de « huguenots ». Il dérive sans doute de l’allemand Eidgenossen , « confédérés ». Pour les catholiques français, la religion protestante n’est qu’une « religion prétendue réformée » , ex

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Salazar, Greg. "Polemicist as Pastor: Daniel Featley's Anti-Catholic Polemic and Countering Lay Doubt in England during the early 1620s." Studies in Church History 52 (June 2016): 315–30. http://dx.doi.org/10.1017/stc.2015.18.

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In the months immediately before the collapse of the Spanish Match in 1623, an important debate took place between the Protestant controversialist Daniel Featley and John Percy (alias Fisher), the notorious Jesuit polemicist. The accounts of the debate alleged that the meeting was originally intended to be a small, informal, private conference to provide satisfaction to Humphrey Lynde's ageing cousin, Edward Buggs, concerning some doubts he was having about the legitimacy of the Protestant faith. Nevertheless, it is argued that Protestants used this conference to showcase a strong stance again

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Filipczak, Witold. "Protestanci w Rzeczypospolitej 1777-1786 – między unią sielecką a konfliktami (zarys problematyki)." Studia Historyczne 62, no. 1 (245) (2021): 77–100. http://dx.doi.org/10.12797/sh.62.2019.01.05.

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Protestants in the Polish-Lithuanian Commonwealth in the Years 1777-1786: Between the Union of Sielec and Conflicts (Introduction to the Topic) This article examines the eighteenth century attempts to stimulate cooperation amog Protestants in the Polish-Lithuanian Commonwealth. Such endeavors were undertaken in the years 1775-1776 in Great Poland, while in 1777 the Union of Sielec between Protestants of Little Poland and Mazowsze was concluded. The union was intended to bring together Protestant congregations as religious entities without interfering in particular doctrinal and religious

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Plevako, Kateryna. "Displey of the protestant movement in periodical «eparchial journal» (1907-1914)." Scientific Visnyk V. O. Sukhomlynskyi Mykolaiv National University. Historical Sciences 48, no. 2 (2019): 31–37. http://dx.doi.org/10.33310/2519-2809-2019-48-2-31-37.

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Periodicals significantly enrich the source base of the history of the Protestant movement in Ukraine. As part of the study periodicals of the parish and monastic clergy are analyzed by archdioceses, informative potential is characterized, the data on manifestations of Protestantism in the Ukrainian provinces are teased out including in Volynska, Katerynoslavska, Kyivska, Poltavska, Kharkavska, Khersonska. The chronological frameworks of the study are responsible for the events of the revolutionary wave of 1905-1907, which became a certain catalyst for social tension and changes in the religio

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Campbell, Gavin James. "“To Make the World One in Christ Jesus”." Pacific Historical Review 87, no. 4 (2018): 575–92. http://dx.doi.org/10.1525/phr.2018.87.4.575.

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Scholarship on nineteenth-century missionary encounters emphasizes either how native converts “indigenized” Christian doctrine and practice, or how missionaries acted as agents of Western imperial expansion. These approaches, however, overlook the ways both missionaries and converts understood Protestant Christianity as a call to transnational community. This essay examines the ways that American Protestants and East Asian Christian converts looked for ways to build a transpacific communion. Despite radically different understandings of Christian scripture, and despite the geopolitics of empir

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Harvey, Janice. "Les Églises protestantes et l’assistance aux pauvres à Montréal au XIXe siècle." Articles 69 (December 13, 2011): 51–67. http://dx.doi.org/10.7202/1006702ar.

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Le système d’assistance aux pauvres développé à Montréal au XIXe siècle était organisé sur une base privée et confessionnelle avec des réseaux d’aide distincts pour les catholiques et les protestants. Cet article décrit le rôle des Églises dans le réseau charitable protestant. En général, ces Églises assuraient une assistance de base aux membres de leur confession. Vers la fin du siècle elles ont augmenté leurs interventions en développant des services pour les nouveaux immigrants et en construisant les missions, inspirées d’une approche sociale face à la pauvreté. Pourtant les Églises protest

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Spys, Olha. "Managing family crisis experience of Ukrainian protestant churches." Religious Freedom, no. 21 (December 21, 2018): 94–109. http://dx.doi.org/10.32420/rs.2018.21.1259.

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The institution of the family is going through difficult times in Ukraine. According to Eurostatistics, the highest rate of divorces in Europe is in Ukrainian society - 61 %; more than half of the couples arebusted up. Beside that, the latest government policy in Ukraine is not stable when it comes to saving traditional institution of family based on christian values. This became a serious cause for raising a question about family ministration in church. In this article it has been researched that in protestant’s segment of christianity of Ukraine a family ministration takes an important

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Volff, Jean. "Les premiers pasteurs d’Alger (1835-1853)." Revue d'histoire du protestantisme 9, no. 3 (2024): 387–404. http://dx.doi.org/10.47421/rhp_9.3_387-404.

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Les premiers pasteurs d’Alger, deux Français et deux Suisses naturalisés mais tous quatre réformés de tendance évangélique, ont été de véritables pionniers du protestantisme en Algérie. En une vingtaine d’années, ils sont parvenus à rassembler les immigrés protestants, de langues, de nationalités et de confessions différentes, en une communauté libre, devenue rapidement une paroisse officielle dotée d’un consistoire, puis une Église luthéro-réformée, l’Église protestante mixte d’Algérie, comportant une paroisse mixte, des paroisses réformées et des paroisses luthériennes. Ils ont été soutenus

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Reiter, Barret. "A ‘Fiction of the Mind’: Imagination and Idolatry in Early Modern England." Past & Present 257, Supplement_16 (2022): 201–30. http://dx.doi.org/10.1093/pastj/gtac034.

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Abstract This chapter examines the conceptualization of Catholic liturgical practices within the Protestant anti-Catholic polemics of early modern England. I argue that, insofar as Protestants typically glossed such practices as ‘idolatry’, and thus, as the worship of a false god, Protestants explicitly accused Catholics of falling victim to the deceptive tendencies of their imaginations. Hence, for English Protestants, Catholics were responsible for transforming the good news of the Gospel into a mere fiction of their own making. More than a mere rhetorical posture — though of course it was a

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Klyashev, Alexander Nikolaevich. "SOME ASPECTS OF THE FORMATION OF THE CONFESSIONAL IDENTITY OF PROTESTANTS - CARRIERS OF THE FINNO-UGRIС LANGUAGES". Yearbook of Finno-Ugric Studies 16, № 3 (2022): 480–98. http://dx.doi.org/10.35634/2224-9443-2022-16-3-480-498.

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This paper examines the religious identity of the speakers of the Uralic languages before their adoption of the Protestant Christianity, as well as the determining factors under the influence of which the respondents came to Protestantism (the impact of people - relatives, friends, church members, missionaries, etc.). It was found that Finno-Ugric peoples living in an industrial (urban) society, according to these indicators, practically do not differ from the main body of respondents - Protestants, more than 60.0 % of whom are Russians. Among the Protestants - the indigenous peoples of the No

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Jacob, Livia Penedo. "RELATOS SELVAGENS: O ESPELHO INDÍGENA NAS LETRAS QUINHENTISTAS E SEISCENTISTAS." O Eixo e a Roda: Revista de Literatura Brasileira 31, no. 2 (2022): 11. http://dx.doi.org/10.17851/2358-9787.31.2.11-27.

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Resumo: Neste artigo, compararemos os olhares coloniais sobre os indígenas pela ótica católica de Vieira e de Nóbrega com as perspectivas protestantes de Staden, de Léry e de Knivet. Por meio desse estudo, pretendemos observar como os desdobramentos das discursividades jesuíticas e protestantes sobre o tema se relacionam, pois, conforme apontou Daher em sua análise, é simplista a ideia de que o colonizador português deprecia o nativo, em contraste com o viajante francês, que o exalta. Desse modo, defendemos que a multiplicidade retórica produzida sobre o tema foi de cabal relevância para a for

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