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Journal articles on the topic 'Catholicism / protestantism'
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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 (October 31, 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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Paddison, Joshua. "Anti-Catholicism and Race in Post-Civil War San Francisco." Pacific Historical Review 78, no. 4 (November 1, 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 Catholics in turn demonized Chinese immigrants to establish their own credentials as patriotic white Christians. By the early 1880s the rising anti-Chinese movement had eclipsed tensions between Catholics and Protestants, creating new coalitions around Christian whiteness rather than broad-based interracial Protestantism.
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Henry, Martin. "Catholicism and Protestantism." Irish Theological Quarterly 70, no. 3 (September 2005): 262. http://dx.doi.org/10.1177/002114000507000304.
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Young, Samuel L. "Waldensianism Before Waldo: The Myth of Apostolic Proto-Protestantism in Antebellum American Anti-Catholicism." Church History 91, no. 3 (September 2022): 513–34. http://dx.doi.org/10.1017/s0009640722002116.
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Between 1820 and 1850, American presses generated an enormous amount of literature devoted to the myth of apostolic Waldensianism. Though the Waldenses began as a lay reform movement in the twelfth century, speculations about their apostolic origin were popularized in the seventeenth and eighteenth centuries. This historical construction gave American Protestants a versatile rhetorical weapon against an increasingly encroaching Roman Catholicism. The apostolicity of Waldensianism allowed Protestants to trace their teachings not only to scripture but through the middle ages and the early church, providing a ready answer to Catholic accusations of Protestant novelty. Additionally, re-narrating the history of Waldensian persecution at the hand of Catholics reinforced nativist conceptions of Catholicism as a violently tyrannical religion, and became a call to action for Protestants to resist Rome's attempt to gain power in the United States. Though the myth of apostolic Waldensianism was widely held by American Protestants, by 1850 it became largely untenable. Historians on both side of the Atlantic contextualized the group as a medieval phenomenon, rather than the remnant of apostolic Protestantism.
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Westhues, Kenneth, and Amintore Fanfani. "Catholicism, Protestantism and Capitalism." Review of Religious Research 27, no. 3 (March 1986): 278. http://dx.doi.org/10.2307/3511433.
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Mumayiz, Ibrahim. "Spenserian Images of Catholicism In Book I of The Faerie Queene." International Journal of Arabic-English Studies 7, no. 1 (January 1, 2006): 29–48. http://dx.doi.org/10.33806/ijaes2000.7.1.2.
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Due to the continuously hostile Elizabethan-Papal relations which persisted throughout Elizabeth's reign (/558-1603) and covered Spenser's entire lifetime, Spenser nurtured pejorative images of Catholicism of a monstrously graphic nature. In Book I of The Faerie Queene, Papal-led Catholicism was regarded as being satanic evil. This evil Catholicism was used by Protestantism to define and defend itself. Spenser's vilifying views of Catholicism are expressed through the character of Archimago, who represents all what Protestants like Spenser saw in Catholicism such as pilgrimages, falsity, magical practices, hypocrisy, deception, and disguise. These accusations were based on what Protestants saw in the behavior of "Church Papists". The paper also puts forward the view that Archimago was a Jesuit, probably Robert Persons, the arch Jesuit that the black insects, flies, and sprites in Book I refer to Catholic missionary priests sent by the Pope and the Jesuits secretly into England..
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Trang, Lam To. "Law on Marriage of Catholics and non-Catholics in Vietnam." International Journal of Religion 5, no. 3 (March 23, 2024): 512–18. http://dx.doi.org/10.61707/azr20q18.
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The Vietnamese State has recognized a lot of organizations of many different religions such as Buddhism, Catholicism, Protestantism, Cao Dai, Hoa Hao Buddhism, Islam..., of which Buddhism accounts for the largest number, next is Catholicism. The conceptions of marriage between the various religions are different. Unlike Buddhism, where the monks worship the celibacy, the love between husband and wife in Catholicism has profound meaning because it originates from the love of God and follows the model of love between Christ and Jesus. Within the scope of this article, the author will clarify the differences and the similarities between the marriages of Catholics and non-Catholics in Vietnam and then analyze the current Vietnamese legal regulations about the marriages between Catholics and non-Catholics. Thus, it can be seen that Vietnamese law does not distinguish between marriages of Catholics and non-Catholics.
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Cipta, Samudra Eka. "100% KATOLIK 100% INDONESIA: Suatu Tinjauan Historis Perkembangan Nasionalisme Umat Katolik di Indonesia." Jurnal Sosiologi Agama 14, no. 1 (June 1, 2020): 175. http://dx.doi.org/10.14421/jsa.2020.141-07.
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Since the arrival of the Portuguese to Indonesia, many missionaries have spread Catholicism in Indonesia. The Maluku region became the beginning of the Catholicsm process in Indonesia, when a Portuguese missionary Francis Xavier came to the largest spice producing region in the world at that time. Previously, the arrival of the Portuguese in Indonesia in addition to their trade also brought religious interests in it. In 1546-1547 when he arrived in Maluku, he had succeeded in baptizing thousands of people also building schools for the indigenous population. When the VOC, which incidentally was a follower of Protestantism, tried to protest the population in the archipelago. They also sought to monopolize religion by mastering Catholic churches from Portuguese Spanish heritage, bearing in mind that in Europe there had been a strong push by Protestants against Catholics so that the impact of the Protestant-Catholic feud reached the Archipelago. Apparently, the era of Colonial Government began to be implemented after the fall of the VOC has had a tremendous impact on the development of Catholicism in Indonesia with the emergence of a spirit ‘'Catholic Awakening Indonesia'’ in line with the period of the emergence of Indonesian movement organizations in achieving Free Indonesia. This is inseparable from the role and emergence of several Indonesian Catholic figures in the political field including Ignasius Kasimo, and M.G.R Soegijapranata, even military fields such as Adi Sucipto and Slamet Riyadi who are among the leaders among Indonesian Catholics who defend for the sake of the nation and state of Indonesia.
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Cherenkov, Mychailo. "Ukrainian protestants and Russian catholics: «Ekman Cause» and «Factor of Maidan»." Ukrainian Religious Studies, no. 73 (January 13, 2015): 262–68. http://dx.doi.org/10.32420/2015.73.532.
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Ukrainian Protestantism characterized by an eastern and western traditions that allows to recover cultural and theological relationship with European Protestantism and Catholicism in the context of interfaith dialogue. Dialogue has an ecumenical potential which was found by Ukrainian Maidan of dignity.
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Nazari, Mohammad Jawad, Mohammad Ali Amini, and Shirali Samimi. "Study of Historical wars during the thirty years in Europe (1618-1648)." Sprin Journal of Arts, Humanities and Social Sciences 3, no. 2 (February 3, 2024): 16–20. http://dx.doi.org/10.55559/sjahss.v3i2.201.
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This paper investigates the emergence of Protestantism in the 16th century, leading to a profound rift with Catholicism and culminating in the Thirty Years' War triggered by the Defenestration of Prague in 1618. Examining the complexities of this conflict, the paper explores why nations such as France, Sweden, and Denmark supported the Protestants, contrasting with Spain and the Holy Roman Empire's alignment with Catholics. The narrative extends to the Peace of Westphalia in 1648, a transformative agreement reshaping Europe's political and religious landscape. Analyzing the social events surrounding the war, the paper highlights its role in separating religious institutions from politics. Adopting an analytical and descriptive approach, the research draws insights from historians, presenting a comprehensive understanding of the war's impact on the relationship between religion and politics.
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Clarke, Aidan. "Varieties of Uniformity: The First Century of the Church of Ireland." Studies in Church History 25 (1989): 105–22. http://dx.doi.org/10.1017/s0424208400008615.
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The historiographical background to this paper is provided by a recent dramatic change of perspective in the study of the Reformation in Ireland. Traditionally the failure of Protestant reform has been explained in ways that amounted to determinism. In its crudest expression, this involved the self-sufficient premise that the Catholic faith was so deeply ingrained in the Irish as to be unshakable. More subtly, it assumed a set of equations, of Protestantism with English conquest and Catholicism with national resistance, that acted to consolidate the faith. In the 1970s, these simplicities were questioned. Dr Bradshaw and Dr Canny argued that religious reform had made sufficient headway in its initial phase to suggest that the replacement of Catholicism by Protestantism was at least within the bounds of possibility, and raised a fresh question; why did this not happen? That the debate which followed was inconclusive was due in part to an inability to shake off an old habit of circular thought, so that the issue has remained one of deciding whether Protestantism failed because Catholicism succeeded, or Catholicism succeeded because Protestantism failed. Both Dr Robinson-Hammerstein, when she observed that ‘Ireland is the only country in which the Counter-Reformation succeeded against the will of the Head of State’, and Dr Bottigheimer, when he insisted that the failure of the Reformation must ‘concentrate our attention on the nature and limits of political authority’, implied that what needs to be explained is how actions were deprived of their effect. The alternative possibility is that the actions themselves were inherently ineffectual. The premise of this paper is that the failure of Protestantism and the success of Catholicism were the necessary condition, but not the sufficient cause, of each other, and its object is simply to recall attention to the existence of very practical reasons why the Church of Ireland should have evolved as it did in the hundred years or so between the first and second Acts of Uniformity, that is, from an inclusive Church, claiming the allegiance of the entire community, to one that excluded all but a privileged minority.
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MIAZIN, Nikolai A. "THE PHILIPPINES IS A STRONGHOLD OF CATHOLICISM IN SOUTHEAST ASIA." Southeast Asia: Actual Problems of Development, no. 1 (54) (2022): 193–205. http://dx.doi.org/10.31696/2072-8271-2022-1-1-54-193-205.
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The article examines why the Philippines has remained a Catholic country despite half a century of existence under American administration. The leadership of the Catholic Church in the Philippines maintains unity in diversity, and a Charismatic movement has been integrated into the church. The church leadership has been active in supporting the most vulnerable and preserving the democratic order of society. Under these conditions Protestantism was not widespread, being practiced by about eight percent of the population in the last decade, the growth of Protestants has stopped. It is likely that the Catholic Church will be able to maintain its influence in the Philippines in the future.
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Knotwell, James. "Catholicism, Protestantism, and Capitalism by Amintore Fanfani." Catholic Social Science Review 10 (2005): 283–85. http://dx.doi.org/10.5840/cssr20051021.
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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 desintegración del cristianismo bajo los desafÃos de varios movimientos de Reforma. La reforma protestante propuso una nueva era basada en la liberación de la conciencia y la emancipación de la tradición. CausarÃa una agitación social sin precedentes, donde las nuevas libertades religiosas requerÃan protección por medio de la coerción secular. El posterior proceso para dotar de un carácter confesional a los territorios produjo nuevos modelos culturales con pretensiones de tolerancia, pero también aumentó la probabilidad de guerra civil. Por último, los movimientos de Reforma crearÃan ideologÃas casi religiosas de naciones elegidas basadas en percepciones del tiempo inmanentes al mundo. Este ensayo termina con una reflexión sobre la ambivalencia de los fundamentos cristianos para el radicalismo colectivista e individualista de los movimientos seculares.
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Barnett, S. J. "Where Was Your Church before Luther? Claims for the Antiquity of Protestantism Examined." Church History 68, no. 1 (March 1999): 14–41. http://dx.doi.org/10.2307/3170108.
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During and after the Reformation, one of the most pressing issues for Protestants was to locate an appropriate answer to a disarmingly simple Catholic question: where was your church before Luther? Catholic propagandists hoped to undermine the legitimacy of Protestantism by contrasting its evident novelty against the relative antiquity of Roman Catholicism. Implicit in the charge of novelty was the accusation that Protestantism represented only a counterfeit religion. The Reformed religion was considered to be but an invention of iniquitous religious charlatans who—in league with monarchs and aristocrats—were exploiting religious credulity for material and sexual ends. Under cover of religion, they were advancing their own political power, plundering the wealth of the church and turning their backs upon the moral code of Christianity. Catholic apologists usually designated Luther and Calvin as Manichean heretics—from the thirdcentury dualist heresy of Manes.
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CUNNINGHAM, JOHN. "Lay Catholicism and Religious Policy in Cromwellian Ireland." Journal of Ecclesiastical History 64, no. 4 (September 9, 2013): 769–86. http://dx.doi.org/10.1017/s002204691100265x.
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The conquest of Ireland between 1649 and 1653 created almost as many problems as it solved for the English government of the country. Not least of these was how, if at all, the majority Catholic population was to be won over to Protestantism. This article reassesses Cromwellian religious policy towards the Catholic laity and traces its evolution up to the end of the decade, taking account also of Catholic responses to official measures. It argues that the supposed leniency of government policy has been overstated and that Catholics who refused to conform to Protestantism in fact risked heavy penalties.
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Borisonik, Hernán. "NOTES ON THE DISPUTE BETWEEN CATHOLICISM AND PROTESTANTISM." RELIGION AND POLITICS IN LATIN AMERICA 9, no. 1 (June 1, 2015): 109–24. http://dx.doi.org/10.54561/prj0901109b.
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This article studies Protestantism and it’s confronts with Catholicism. To accomplish that, we take two complementary ways, on one hand a theoretical study that enquires about the origins of Lutheranism and its possible links with individualism and the new conceptions of the community, and on the other hand a reflection upon Latin America in the last decades as a concrete scene in which protestant communities have gained an enormous and unprecedented ground. The first part of this paper is dedicated to the study of Lutheran stances from their most ancient roots in the XIV century. As a result, the question towards the concept of community shows its importance, faced to certain kind of individualism that arises from Protestant doctrine. The second part considers the enormous importance that the appearance of new ways of Protestantism has had in the last decades in Latin American’s culture, making reference, precisely, to what extent is a community in Protestantism possible and which are its specific characteristics. Finally, through a brief review of some nodal points, some inputs or core ideas of the Lutheran doctrine can be put in a comparative level with actual movements in clear growth.
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Korber, Andy Christian. "AID ACTIVITIES OF LODZ PARISHES BELONGING TO TWO CURRENTS OF CHRISTIANITY – CATHOLICISM AND EVANGELISM. SIMILARITIES AND DIFFERENCES." Polityka Społeczna 577, no. 4 (April 30, 2022): 26–32. http://dx.doi.org/10.5604/01.3001.0015.8740.
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Charity and mercy, that is, selfless help to another person who is in need, are key concepts and commands in Christianity. However, these ordinances apply not only to individuals, but also to the church institutions that constitute local parishes at the lowest level of the organizational hierarchy. The largest religion in Poland in terms of the number of followers is Christianity. Its biggest groups in relation to its followers are Catholics (almost 94% of the Poles) and Protestants (in various factions, including almost a million Poles). Institutions belonging to both fractions carry out numerous aid activities on a national scale. However, comparative research at the micro level, i.e. on the example of individual cities, is rarely undertaken. The aim of the article is to characterize the aid activities carried out by parishes in Lodz belonging to two currents of Christianity – Catholicism and Protestantism. In particular, I intend to show the differences in the aid activities of the two denominations and determine their reasons.
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Goldie, Mark. "The Scottish Catholic Enlightenment." Journal of British Studies 30, no. 1 (January 1991): 20–62. http://dx.doi.org/10.1086/385972.
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In the eighteenth century, most Scottish Protestants took it for granted that Roman Catholicism was antithetical to the spirit of “this enlightened age.” Amid the several polarities that framed their social theory—barbarism and politeness, superstition and rational enquiry, feudal and commercial, Highland and Lowland—popery in every case stood with the first term and Protestantism with the second. Sir Walter Scott's Redgauntlet, set in the 1760s, is redolent of these contrarieties. He draws a stark contrast between the world of Darsie Latimer, the cosmopolitan, bourgeois, and Presbyterian world of an Edinburgh attorney, and the world of Hugh Redgauntlet, rugged and rude, clannish and popish. When the Stuart Pretender appears on the scene he is disguised as a prelate, his odor more of sinister hegemony than of pious sanctimony. Scott's tableau captured the Enlightenment commonplace that the purblind faith of popery was a spiritual halter by which the credulous were led into political despotism. Catholicism, by its treasonable Jacobitism and its mendacious superstition, seemed self-exiled from the royal road of Scottish civil and intellectual improvement.It is not too harsh to suggest that modern scholarship on the Scottish Enlightenment has implicitly endorsed this view, for next to nothing has been written about the intellectual history of Scottish Catholicism, let alone anything comparable with the two full-scale studies now available on the English Catholic Enlightenment. One historian has suggested an alternative view, by suggesting that, in the emergence of the Scottish Enlightenment, it was Catholics and Episcopalians who, as alienated outsiders, helped loosen the straitjacket of Calvinist orthodoxy.
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Basten, Christoph, and Frank Betz. "Beyond Work Ethic: Religion, Individual, and Political Preferences." American Economic Journal: Economic Policy 5, no. 3 (August 1, 2013): 67–91. http://dx.doi.org/10.1257/pol.5.3.67.
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We investigate the effect of Reformed Protestantism, relative to Catholicism, on preferences for leisure, and for redistribution and intervention in the economy. We use a Fuzzy Spatial Regression Discontinuity Design to exploit a historical quasi-experiment in Western Switzerland, where in the sixteenth century a hitherto homogeneous region was split and one part assigned to adopt Protestantism. We find that Reformed Protestantism reduces referenda voting for more leisure by 14, redistribution by 5, and government intervention by 7 percentage points. These preferences translate into higher per capita income as well as greater income inequality. (JEL D12, D31, D72, H23, N33, Z12)
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Ermolaev, Vladimir A. "PROTESTANTISM – REGULATION OF CONSUMPTION." Russian Studies in Culture and Society 6, no. 3 (September 30, 2022): 68–87. http://dx.doi.org/10.12731/2576-9782-2022-3-68-87.
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In the article, the author examines the gastronomic culture and its regulatory function, expressed in the regulation of eating behavior and food consumption by people through the existence of prohibitions and permits. In particular, it is indicated that such tools, as a rule, find their place in religious canons (codes of rules).
Speaking about the religious regulation of consumption, the author examines Protestantism and its currents and trends. According to the results of the study, it was revealed that within the framework of Adventism, Lutheranism, Anglicanism, Mormonism, Jehovah’s Witnesses, etc., there are tools for regulating food consumption that have a characteristic similarity with those in Judaism, Islam and Catholicism. Of course, Protestantism, being a denomination of Christianity, along with Catholicism, can borrow some rules and features. Meanwhile, drawing an analogy with these religions and confessions, we can talk about the existence of prohibited and permitted food, while in some areas of Protestantism restrictions are not as strict as in others.
Religion, acting as a regulator of eating behavior, designates products originating from “unclean” and “pure” animals and birds. At the same time, in the Bible, the signs that make it possible to differentiate food have a symbolic meaning – “unclean” food sources symbolize mundanity, the impossibility of turning to God, the sinfulness of man.
As a result, a gastronomic cultural layer is formed, within which the nutrition of believers, that is, the products they use daily, also taking into account national characteristics, not only have an impact on health, but also have a symbolic meaning of commitment to God, enlightenment, etc.
According to the results of the study, the author formulated the factors that are important in determining eating behavior and consumption: a) symbolizing; b) cleansing; c) providing and d) adapting (relevant to the current situation of globalization of the world space and the technologization of life spheres).
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Zdun, Magdalena, and Stanisław Fel. "Judaism – Protestantism – Catholicism: Religious Paths of Economic Initiative." Roczniki Nauk Społecznych 9(45), no. 2 (2017): 139–54. http://dx.doi.org/10.18290/rns.2017.45.2-9.
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FILATOV, SERGEI, and ALEKSANDRA STEPINA. "Lutheranism in Russia: Amidst Protestantism, Orthodoxy and Catholicism." Religion, State and Society 31, no. 4 (December 2003): 367–84. http://dx.doi.org/10.1080/0963749032000139635.
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Thifault, Paul. "Native Americans and the Catholic Phase in Puritan Missionary Writing." Christianity & Literature 67, no. 4 (August 21, 2018): 605–28. http://dx.doi.org/10.1177/0148333117753413.
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This essay analyzes the comparisons that English Puritans often made between European Catholics and Native Americans in narratives of encounter between missionaries and the Wampanoag people from the 1640s and 1650s. Despite the virulence of English anti-Catholicism at the time, Puritans often subtly embraced what they saw as the Catholic-like qualities of indigenous people and presented them as signs of the eventual success of the Protestant mission. By investigating these rhetorical maneuvers, the essay spotlights the literary sophistication of these tracts and their efforts to imagine a Scripture-based Indian Protestantism before the existence of the Massachusett Bible.
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Hill, Myrtle. "Popular Protestantism in Ulster in the Post-Rebellion Period, c1790-1810." Studies in Church History 25 (1989): 191–202. http://dx.doi.org/10.1017/s0424208400008676.
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Popular Protestantism in Ulster in the late eighteenth and early nineteenth centuries, characterized by variety and liveliness, was directly related to events of more immediate national significance. While remaining a mere undercurrent in Irish affairs, Ulster evangelicalism in this important transitional period—shaped and moulded by the rebellion, the Act of Union, and the rise of a more articulate and assertive Catholicism—laid the foundations of a scripture-based, politically conservative Protestantism, which continues to influence the province’s social and political development.
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Li, Miao, Yun Lu, and Fenggang Yang. "Shaping the Religiosity of Chinese University Students: Science Education and Political Indoctrination." Religions 9, no. 10 (October 11, 2018): 309. http://dx.doi.org/10.3390/rel9100309.
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Our study examined the respective relationships between two components of higher education in mainland China—science education and political indoctrination—and the religiosity of university students. Using a cross-sectional, representative sample of about 1700 college students in Beijing, we found first that students studying natural/applied sciences were less likely to perceive Protestantism, Catholicism, and Islam as plausible and less likely to have supernatural belief, relative to students in humanities/social sciences. In addition, the more students positively evaluated the political education courses—which indicates students’ acceptance of political indoctrination—the less likely they reported Protestantism and Catholicism as being plausible. Nevertheless, neither science education nor political indoctrination was associated with the perceived plausibility of Buddhism and Daoism or the worshipping behavior of students. We discuss the implications of these findings in light of the secularization debate and the research on education, religion, and state atheism.
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FREEMAN, THOMAS S. "Early Modern Martyrs." Journal of Ecclesiastical History 52, no. 4 (October 2001): 696–701. http://dx.doi.org/10.1017/s0022046901008600.
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Inspired by the example of Henry Walpole, an English Jesuit martyr (who had himself been converted by the example of Edmund Campion), Dona Luisa de Carvajal journeyed from her native Spain to preach the gospel in England. Martyrdom eluded her, but she was repeatedly arrested and died while awaiting repatriation to Spain. Julius Palmer, a Catholic student at Oxford, converted to Protestantism after learning the details of the martyrdoms of Ridley and Latimer; he was burned as a heretic in Reading in 1556. Joyce Lewes, another Protestant martyred in the same reign, undertook a public and fatal rejection of Catholicism after being impressed by the willingness of Laurence Saunders, who had been burned nearby, to die rather than accept Catholicism. Florimond de Raemond, who would become a prominent Catholic controversialist, temporarily converted to Protestantism after witnessing the high profile martyrdom of Anne du Bourg.
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Furs, A. A. "The Doctrine of V. l. Solovjev about the Christian Unity and Protestantism." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 12, no. 4 (2012): 49–52. http://dx.doi.org/10.18500/1819-7671-2012-12-4-49-52.
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Article considers the theme of church – the main theme of second period of investigation of V. S. Solovjev. It should be noted, that Solovjev appeals to necessary of unite of Christian churches, though throw the handkerchief to Catholicism. Protestantism is the least respectable religion.
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Hillman, Arye L., and Niklas Potrafke. "Economic Freedom and Religion." Public Finance Review 46, no. 2 (September 21, 2016): 249–75. http://dx.doi.org/10.1177/1091142116665901.
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There has been much study of the consequences of economic freedom but, outside of the role of political institutions, there has been little study of the determinants of economic freedom. We investigate whether religion affects economic freedom. Our cross-sectional data set includes 137 countries averaged over the period 2001–2010. Simple correlations show that Protestantism is associated with economic freedom, Islam is not, with Catholicism in between. The Protestant ethic requires economic freedom. Our empirical estimates, which include religiosity, political institutions, and other explanatory variables, confirm that Protestantism is most conducive to economic freedom.
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Matošević, Lidija. "Odnos prema rimokatoličanstvu u ranim radovima Karla Bartha." Diacovensia 26, no. 1 (2018): 95.—115. http://dx.doi.org/10.31823/d.26.1.5.
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The article discusses the question of the relationship of the Protestant theologian Karl Barth towards Roman Catholicism. It focuses on the period of Barth’s occupation as a part-time professor at the Department of Reformed Theology at the University of Göttingen. It is a formative period both for Barth’s theology as a whole, as well as for his relationship towards Roman Catholicism. The article presents the genesis of Barth’s interest in Roman Catholicism by placing it in the context of his dealing with Protestant theology itself and its history, or pre-history in the theology of the Middle Ages. The article shows how Barth’s attitude towards Roman Catholicism changed – from understanding Roman Catholicism as a kind of “heresy” similar to New Protestantism, to understanding Roman Catholicism as a form of theology and ecclesiastics whose, although problematic understanding of the possibility of the Word of God in the discourse of the Church, can become a critical stimulus to Protestant theology and ecclesiastics in search for its partially obscure identity.
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COFFEY, JOHN. "PURITANISM AND LIBERTY REVISITED: THE CASE FOR TOLERATION IN THE ENGLISH REVOLUTION." Historical Journal 41, no. 4 (December 1998): 961–85. http://dx.doi.org/10.1017/s0018246x98008103.
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In recent years historians have grown sceptical about attempts to trace connections between puritanism and liberty. Puritans, we are told, sought a godly society, not a pluralistic one. The new emphasis has been salutary, but it obscures the fact that a minority of zealous Protestants argued forcefully for the toleration of heresy, blasphemy, Catholicism, non-Christian religions, and even atheism. During the English revolution, a substantial number of Baptists, radical Independents, and Levellers insisted that the New Testament paradigm required the church to be a purely voluntary, non-coercive community in the midst of a pluralistic society governed by a ‘merely civil’ state. Although their position was not without its ambiguities, it constituted a startling break with the Constantinian assumptions of magisterial Protestantism.
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Barysenka, Volha. "The Representation of Protestants in the Legends of Marian Images in the Territories of the (Former) Grand Duchy of Lithuania." Studia Historica Gedanensia 13 (2022): 135–48. http://dx.doi.org/10.4467/23916001hg.22.009.17429.
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The paper is devoted to the representation of Protestants in the stories (legends and miracles) about the miraculous images of Our Lady that come from the territories of the (former) Grand Duchy of Lithuania: involving those currently incorporated in Belarus, Lithuania, Poland and Ukraine. It considers first the representation of both the locals who converted to Protestantism from Orthodoxy or Catholicism in the 16th–17th century and the Lutheran Swedish invaders of the 17th–18th century by their contemporaries and later investigates into how the image of Protestants changed with the course of time up to nowadays and what had an impact on this. Interestingly, that since the 19th century military invaders from Sweden were described in interchangeable manner with the French soldiers of Napoleon Bonaparte’s troops. And now we are witnessing the genesis of a German Nazi soldiers presentation in the miracles attributed to Virgin Mary’s images/icons.
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Lee, Christine. "Envisioning a Catholic Past, Present and Future: Conversion, Recuperation and Andean Christianity in Talavera, Peru." Religions 12, no. 9 (August 30, 2021): 696. http://dx.doi.org/10.3390/rel12090696.
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In the colonial era, many Spanish missionaries in the Andes sought a total temporal and cultural break between the pagan past and desired a Christian future of indigenous Andeans. Discussions of Christian conversion in the modern-day Andes have often echoed this line of thinking, portraying conversion—whether to Protestantism or to Roman Catholicism—as an event of radical discontinuity, and mapping the rupture of conversion onto the rupture of the Spanish invasion and subsequent evangelisation of the Americas. In doing so, however, scholars have often portrayed Catholicism as a veneer over the ‘authentic’ Andes—which was assumed to not be Catholic, and indeed could never be. Recently, however, in the south-central Peruvian Andean parish of Talavera—under the guidance of a first generation of an indigenous Catholic priesthood, made up entirely of men born and raised in the local area—discourses surrounding conversion portray the past as a source of continuity rather than discontinuity with Catholicism. Drawing from historical and ethnographic sources, this article demonstrates that although conversion has been and continues to be an important point of reference in contemporary Roman Catholicism in the Andes, the question of what people convert from has shifted. Today, the Andes are spoken of as already inherently and profoundly Catholic; conversion, in the sense of the need to make the Andes ‘really’ Catholic, is considered long accomplished. As the article discusses, in a national context where Catholicism is dominant and ubiquitous to the point of hegemony, this is an inherently political stance which runs counter to longstanding harmful stereotypes of indigenous Andeans as not ‘real’ Catholics and thus unable to be ‘real’ Peruvians.
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Garcia Portilla, Jason. "“Ye Shall Know Them by Their Fruits”: Prosperity and Institutional Religion in Europe and the Americas." Religions 10, no. 6 (June 1, 2019): 362. http://dx.doi.org/10.3390/rel10060362.
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Low competitiveness is a common denominator of historically Roman Catholic countries. In contrast, historically Protestant countries generally perform better in education, social progress, and competitiveness. Jesus Christ described the true and false prophets coming on his behalf, as follows: “Ye shall know them by their fruits”. Inspired by this parable, this paper explores the relations between religious systems (‘prophets’) and social prosperity (‘fruits’). It asks how Protestantism influences prosperity as compared to Roman Catholicism in Europe and the Americas. Most empirical studies have hitherto disregarded the institutional influence of religion. Taking the work of Max Weber as their starting point, they have instead emphasised the cultural linkage between religious adherents and prosperity. This paper tests various correlational models and draws on a comprehensive conceptual framework to understand the institutional influence of religion on prosperity in Europe and the Americas. It argues that the uneven contributions of Roman Catholicism and Protestantism to prosperity are grounded in their different historical and institutional foundations and in the theologies that are pervasive in their countries of influence.
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Widmann, Peter. "Reformation og deformation." Dansk Teologisk Tidsskrift 73, no. 4 (December 31, 2010): 243–52. http://dx.doi.org/10.7146/dtt.v73i4.106439.
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The aim of the Reformation movement was to overcome the destructive developments of the Western Catholic Church, not to establish a different Church or independent communities. The Reformers, however, were from the beginning confronted with the charge of deforming rather than reforming the Church, and this led to the split of Western Christianity and the emergence of Protestantism. The development of Protestantism was driven by different attempts to renew Christianity but the outcome thereof was often criticised as a destruction of the entire Christian tradition. The Protestant theology of the 20th century in the wake of Karl Barth regarded itself as opposed to two deformations, one represented by Roman Catholicism, another by “neo-protestantism” respectively. This makes it clear that the threat of Christianity’sdeformation cannot be overcome by turning back to something original but demands a quest for new Christian realizations.
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Larchenko, V. Yu. "The Emergence of Christianity (Nestorianism, Catholicism, Protestantism, Orthodoxy) in Korea." Bulletin of Irkutsk State University. Series History 28 (2019): 35–42. http://dx.doi.org/10.26516/2222-9124.2019.28.35.
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Yvert-Hamon, Sophie. "Stratégies de désignation dans le discours politique catholique et protestant pendant les guerres de religion : le tournant décisif de la conversion d’Henri IV (1593)." Bergen Language and Linguistics Studies 10, no. 1 (November 8, 2019): 15. http://dx.doi.org/10.15845/bells.v10i1.1464.
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The purpose of this paper is to analyze the strategies of designation in the political discourse of Huguenots on the one hand, and Ultra-Catholics on the other hand, during the period preceding and following the conversion of Henry IV (1593). Using Discourse Analysis as a theoretical and methodological framework, this study focuses on how the different actors (parties, the King) are presented in these discourses.
The corpus is composed of two texts, both published in 1593. The first one is by the Duke of Mayenne, leader of the Catholic League, and aims to reunify all Catholics within the kingdom in order to annihilate Protestantism. It is written before the conversion of Henry IV to Catholicism and expresses the frustration of Ultra-Catholics at having a protestant king. The second text is by Philippe Duplessis-Mornay on behalf of the Huguenots’ political assemblies. It is a letter addressed to King Henry IV just after his conversion to Catholicism in 1593. This letter expresses the frustration of Huguenots as their protector converted to Catholicism. Analyzing the use of referential expressions according to the constructivist conception of the reference developed by Apothéloz and Reichler-Béguelin (1995), this study considers the referents as discourse-objects and the talking subject as acting on these objects. The study is qualitative and examines the different functions (argumentative, social, polyphonic) of the categorizations and recategorizations in order to underscore the discursive strategies of the authors. This paper argues that there are similarities in the way the different actors are presented in the two texts but that the perspective is essentially religious in the text by the Catholic League whereas the perspective is more political in the text by the Huguenots.
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Kolodnyi, Anatolii M. "Tenth Anniversary of the History of Religion in Ukraine." Ukrainian Religious Studies, no. 1 (March 31, 1996): 59. http://dx.doi.org/10.32420/1996.1.27.
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The Ukrainian Association of Religious Studies together with the Department of Religious Studies at the Institute of Philosophy of the National Academy of Sciences of Ukraine began writing this fundamental work. This will not only be the history of the church or denominations, but the religious process in our native lands. Thematic content of the ten-volume is as follows: 1. Religions of the pre-Christian age; 2. Ukrainian Orthodoxy; 3. Orthodoxy in Ukraine; 4. Catholicism in the Ukrainian lands; 5. Ukrainian Greek Catholicism; 6-7. Protestantism in Ukraine; 8. Religions of national minorities and indigenous peoples of Ukraine; 9. Non-religion in Ukraine; 10. Religion and church in independent Ukraine.
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Jones, Brad A. "“In Favour of Popery”: Patriotism, Protestantism, and the Gordon Riots in the Revolutionary British Atlantic." Journal of British Studies 52, no. 1 (January 2013): 79–102. http://dx.doi.org/10.1017/jbr.2012.60.
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AbstractIn 1778, in response to news of the American alliance with France, the British government proposed a series of Catholic relief bills aimed at tolerating Catholicism in England, Scotland, and Ireland. Officials saw the legislation as a pragmatic response to a dramatically expanded war, but ordinary Britons were far less tolerant. They argued that the relief acts threatened to undermine a widely shared Protestant British patriotism that defined itself against Catholicism and France. Through an elaborate and well-connected popular print culture, Britons living in distant Atlantic communities, such as Kingston (Jamaica), Glasgow, Dublin, and New York City, publicly engaged in a radical brand of Protestant patriotism that began to question the very legitimacy of their own government. Events culminated in June 1780, with five days of violent, deadly rioting in the nation's capitol. Yet the Gordon Riots represent only the most famous example of this new, more zealous defense of Protestant Whig Britishness. In the British Caribbean and North America, unrelenting fears of French invasions and the perceived incompetence of the government mixed with an increasingly confrontational Protestant political culture to expose the fragile nature of British patriotism. In Scotland, anti-Catholic riots drove the country to near rebellion in early 1779, while in Ireland, Protestants and Catholics took advantage of this political instability to make demands for economic and political independence, culminating in the country's legislative autonomy in 1782. Ultimately, Catholic relief and the American alliance with France fundamentally altered how ordinary Britons viewed their government and, perhaps, laid the foundations for the far more radical political culture of the 1790s.
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Vaughan, Géraldine. "‘Britishers and Protestants’: Protestantism and Imperial British Identities in Britain, Canada and Australia from the 1880s to the 1920s." Studies in Church History 54 (May 14, 2018): 359–73. http://dx.doi.org/10.1017/stc.2017.20.
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This article explores the links between the assertion of British imperial identities and the anti-Catholic discourse and practices of a network of evangelical societies which existed and flourished in Britain and in the dominions from the halcyon days of the empire to the late 1920s. These bodies shared a broad evangelical definition of Protestantism and defended the notion that religious beliefs and their political implications formed the basis of a common British heritage and identity. Those who identified themselves as Britons in Britain and in the dominions brought forward arguments combining a mixture of pessimistic interpretations of British history since the passing of the Catholic Emancipation Act with anxieties about ongoing Irish Catholic immigration and an alleged global papist plot. They were convinced that Protestantism was key to all civil liberties enjoyed by Britons. Inspired by John Wolffe's pioneering work, the article examines constitutional, theologico-political and socio-national anti-Catholicism across Britain and its dominions.
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Martínez-Barrera, Jorge. "A Surprising Closeness in Latin American Academia: Luther and Certain Neurosciences." Open Theology 4, no. 1 (December 1, 2018): 677–84. http://dx.doi.org/10.1515/opth-2018-0051.
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Abstract The purpose of this paper is to show a surprising coincidence between Lutheran Protestantism and physicalist neurosciences regarding the negation of free will and how this issue can begin to be studied in Latin American academia. The current advance of Protestantism in Latin America, accompanied by a decline in Catholicism, is simultaneous with a growing presence of the physicalist neurosciences. It can be seen that the development of Protestantism and neurosciences coincide historically in Latin America, unlike what happened in other parts of the world, where Protestantism has a much more extensive history. This allows us to suppose that the discussion on free will will be installed as a matter of research and discussion in the Latin American academia, which had not happened until now. In this work we also seek to identify what could be the common element that unites the Lutheran conception and the arguments of the physicalist neurosciences about the negation of free will. We will show that this common element is the aversion to metaphysics as an explanatory dimension of free will. The strong opposition to metaphysics is probably the most important common element between Lutheran Protestantism and the physicalistic neurosciences. This will allow us to show that the proximity between the two is not such an extravagant idea.
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Dodds, Gregory D. "An Accidental Historian: Erasmus and the English History of the Reformation." Church History 82, no. 2 (May 20, 2013): 273–92. http://dx.doi.org/10.1017/s0009640713000024.
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When post-Reformation English authors sought to describe pre-Reformation Catholicism, they turned to the writings of Desiderius Erasmus for historical evidence to back up their arguments justifying the break from Rome. For many later English schoolboys, Erasmus was one of the only Catholic authors they read and the depictions of Catholicism found in the Praise of Folly and, especially, in the Colloquies, became their picture of Catholic clergy, as well as foundational imprints for their mental image of relics, pilgrimages, and other Catholic practices. References to Erasmus as a historical authority for his times appear in dozens, if not hundreds, of texts from the sixteenth and seventeenth centuries. Ignoring the literary and fictitious nature of Erasmus's satirical texts, they used Erasmus to justify their depictions of Catholic corruption, superstition, and irrationality. Over time, these descriptions became an almost uncritically accepted portrayal of the Catholic world prior to the rise of Protestantism. This constructed reality thus became the worldview of English speaking Protestants from the mid-sixteenth century up to nearly the present. Examining how later English authors used Erasmus helps us understand the subsequent nature of English historical consciousness and the development of English and Protestant narratives of Church history.
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Willsky-Ciollo, Lydia. "Henry Whitney Bellows and “A New Catholic Church”." Church History and Religious Culture 98, no. 2 (July 12, 2018): 265–90. http://dx.doi.org/10.1163/18712428-09801001.
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Abstract This article examines the evolution of Bellow’s proposal for a newly reformed Unitarian “catholic” church during the 1850s and 1860s. For Bellows in particular, political, cultural, and ecclesiastical matters collided in his efforts to transform a diffuse set of liberal Christian churches in fellowship into a denomination of national, even global, caliber. The creation of this “new catholic church” would, in turn, help to heal an ailing nation. There are two questions driving this narrative. First, how did Bellows arrive at the conclusion that Unitarianism was the future of Christendom, the more “Protestant-Protestantism,” or even more boldly, the “more Catholic-Catholicism?” Secondly, how did Bellows arrive at the conclusion that uniting Christendom under a “catholic” Unitarian banner could unite a fractured country? During the early 1860s, the language of nationalism and catholicity merged in Bellows’ organization of the National Convention.
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Ryrie, Alec. "‘PROTESTANTISM’ AS A HISTORICAL CATEGORY." Transactions of the Royal Historical Society 26 (September 29, 2016): 59–77. http://dx.doi.org/10.1017/s0080440116000050.
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ABSTRACTThe term ‘Protestant’ itself is a historical accident, but the category of western Christians who have separated from Rome since 1517 remains a useful one. The confessionalisation thesis, which has dominated recent Reformation historiography, instead posits the two major Protestant confessions and Tridentine Catholicism as its categories, but this can produce a false parallelism in which the nature of the relationship between the confessions is oversimplified. Instead, this paper proposes we think of a Protestant ecosystem consisting of self-consciously confessional Lutheranism, a broad Calvinism which imagined itself as normative, and a collection of radical currents much more intimately connected to the ‘magisterial’ confessions than any of the participants wished to acknowledge. The magisterial / radical division was maintained only with constant vigilance and exemplary violence, with Calvinism in particular constantly threatening to bleed into radicalism. What gives this quarrelsome family of ‘Protestants’ analytical coherence is neither simple genealogy nor, as has been suggested, mere adherence to the Bible: since in practice both ‘radical’ and ‘magisterial’ Protestants have been more flexible and ‘spiritual’ in their use of Scripture than is generally allowed. It is, rather, the devotional experience underpinning that ‘spiritual’ use of the Bible, of an unmediated encounter with grace.
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HOLLINGER, DAVID A. "JESUS MATTERS IN THE USA." Modern Intellectual History 1, no. 1 (April 2004): 135–49. http://dx.doi.org/10.1017/s1479244303000052.
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Eugene McCarraher, Christian Critics: Religion and the Impasse in Modern American Social Thought (Ithaca, NY: Cornell University Press, 2000)D. G. Hart, The Lost Soul of American Protestantism (Lanham, MD: Rowman & Littlefield, 2002)William R. Hutchison, Religious Pluralism in America: The Contentious History of a Founding Ideal (New Haven, CT: Yale University Press, 2003)John T. McGreevy, Catholicism and American Freedom: A History (New York: W. W. Norton, 2003)
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Gooren, Henri. "The Religious Market in Nicaragua: the Paradoxes of Catholicism and Protestantism." Exchange 32, no. 4 (2003): 340–60. http://dx.doi.org/10.1163/157254303x00271.
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FREEMAN, THOMAS S. "Restoration and Reaction: Reinterpreting the Marian Church." Journal of Ecclesiastical History 69, no. 1 (September 4, 2017): 105–12. http://dx.doi.org/10.1017/s002204691700077x.
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Although the reign of Mary i (1553–8) was a tumultuous and eventful one, for over four hundred years there was little debate about it or about the queen's efforts to restore Catholicism to England. The reign was almost universally perceived as poor, nasty, brutish and short-lived and the restoration of Catholicism was believed to have been doomed to failure, both because the burning of heretics offended English sensibilities and because Protestantism was already so deeply embedded in England that it could not be uprooted. Yet towards the end of the twentieth century, the tectonic plates of historical research began to shift and the resulting tremors altered the historiographical landscape of Mary's reign, and indeed of the English Reformation.
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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-Reformation Western Church and Post-Tridentine Roman Catholicism. I commend the advantages of emancipating religious history from specific religious commitment. I also discuss the effect of the breaking down of barriers to travel and research in the wake of the 1989–90 revolutions in the recovery of our sense of the importance of Reformations in Eastern Europe, and also highlight our realization that a heritage of Southern European dissent shaped the heterodoxy that dissolved Reformation certainties.
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Hölscher, Lucian. "Spurensuche?" Evangelische Theologie 74, no. 2 (April 1, 2014): 96–112. http://dx.doi.org/10.14315/evth-2014-0203.
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AbstractOn the occasion of the upcoming 2017 quincentenary celebrations of the reformation, the Protestant Churches in Germany face the difficult task of avoiding the confessionalistic and nationalist mistakes of earlier centenaries. This essay argues for a celebration which does not fall behind the progress of historical research on the reformation of the past decades: This applies first to the postulate of confessional equity brought up by the paradigm of confessionalization and second to the revocation of an all-encompassing socio-political prerogative of interpretation, upheld by church and theology in the past, within the sociological model of secularization. This contribution considers the danger of a continued neglect of contemporary Catholicism, Judaism and secularism as regards the development of modern society, which would lead to Protestantism’s aggrandized claim of modernity in the style of cultural Protestantism, and of a reduction of modern religious and church history to a mere Protestant culture of remembrance.
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Okafor, Eddie E. "Francophone Catholic Achievements in Igboland, 1883-–1905." History in Africa 32 (2005): 307–19. http://dx.doi.org/10.1353/hia.2005.0020.
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When the leading European powers were scrambling for political dominion in Africa, the greatest rival of France was Britain. The French Catholics were working side by side with their government to ensure that they would triumph in Africa beyond the boundaries of the territories already annexed by their country. Thus, even when the British sovereignty claim on Nigeria was endorsed by Europe during the Berlin Conference of 1884-85, the French Catholics did not concede defeat. They still hoped that in Nigeria they could supplant their religious rivals: the British Church Missionary Society (CMS) and the other Protestant missionary groups. While they allowed the British to exercise political power there, they took immediate actions to curtail the spread and dominion of Protestantism in the country. Thus some of their missionaries stationed in the key French territories of Africa—Senegal, Dahomey, and Gabon—were urgently dispatched to Nigeria to compete with their Protestant counterparts and to establish Catholicism in the country.Two different French Catholic missions operated in Nigeria between 1860s and 1900s. The first was the Society of the African Missions (Société des Missions Africaines or SMA), whose members worked mainly among the Yoruba people of western Nigeria and the Igbos of western Igboland. The second were the Holy Ghost Fathers (Pères du Saint Esprit), also called Spiritans, who ministered specifically to the Igbo people of southeastern Nigeria. The French Catholics, the SMA priests, and the Holy Ghost Fathers competed vehemently with the British Protestants, the CMS, for the conversion of African souls. Just as in the political sphere, the French and British governments competed ardently for annexation and colonization of African territories.