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Journal articles on the topic 'Protestant Christianity'

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1

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 Protestants. This article first traces the gradual extension of interest in Chinese Protestants from Christian circles to the scholarly world during the last two decades, and then discusses salient characteristics of the Protestant movement today. These include its size and rate of growth, the role of Church–state relations, the continuing foreign legacy in some parts of the Church, the strong flavour of popular religion which suffuses Protestantism today, the discourse of Chinese intellectuals on Christianity, and Protestantism in the context of the rapid economic changes occurring in China, concluding with a perspective from world Christianity.
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2

Johnson, Todd M., Gina A. Zurlo, Albert W. Hickman, and Peter F. Crossing. "Christianity 2017: Five Hundred Years of Protestant Christianity." International Bulletin of Mission Research 41, no. 1 (October 26, 2016): 41–52. http://dx.doi.org/10.1177/2396939316669492.

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Throughout 2017, Protestants around the world will celebrate five hundred years of history. Although for several centuries the Protestant movement was based in Europe, then North America, from its Western homelands it eventually spread all over the world. In 2017 there are 560 million Protestants found in nearly all the world’s 234 countries. Of these 560 million, only 16 percent are in Europe, with 41 percent in Africa, a figure projected to reach 53 percent by 2050. The article also presents the latest statistics related to global Christianity and its mission.
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3

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 (April 18, 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 Protestantism, for example, are sometimes called touloutoutou churches. Churches where Pentecostal/Charismatic forms of Haitian Protestantism are practiced are sometimes referred to as tet mare churches by some Haitian Protestants. In addition, practitioners’ descriptions reflect issues of social class and contested notions of Christian authenticity among Haitian Protestants in the Bahamas. Dans la communauté haïtienne protestante transnationale, il existe différents types d’églises et de fidèles qui forment une pratique traditionnelle du christianisme protestant (comme les adventistes, méthodistes et les religions Baptiste) et pentecôtiste / charismatique qui forment le christianisme protestant. Avec l’utilisation du travail de Michèle Lamont sur les frontières symboliques, j’explore comment les protestants haïtiens vivant à New Providence, Bahamas, peuvent faire la différence entre ces deux grandes cultures haïtiennes grâce à l’utilisation des termes dénigrants au sujet de traditions religieuses différentes. Les églises haïtiennes qui pratiquent les formes traditionnelles du protestantisme, par exemple, sont parfois appelées « églises touloutoutou ». D’autre part, les églises où les formes pentecôtiste / charismatique du protestantisme haïtien sont pratiquées sont parfois dénommés « églises tèt mare » pour certains protestants haïtiens. En outre, les descriptions des praticiens reflètent les questions de classe sociale et les notions d’authenticité chrétienne attaquée chez les protestants haïtiens aux Bahamas.
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Greenberg, Udi. "The Rise of the Global South and the Protestant Peace with Socialism." Contemporary European History 29, no. 2 (January 31, 2020): 202–19. http://dx.doi.org/10.1017/s0960777320000028.

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AbstractThis article explores a major shift in European Protestant thought about socialism during the mid-twentieth century, from intense hostility to acceptance. During the twentieth century's early decades it was common for European Protestant theologians, church leaders and thinkers to condemn socialism as a threat to Christianity. Socialist ideology, many believed, was inherently secular, and its triumph would spell anarchy and violence. In the decades after the Second World War, however, this hostility began to wane, as European Protestant elites increasingly joined Christian-socialist associations and organisations. By focusing on the Protestant ecumenical movement, this article argues that one of the forces in this change was decolonisation, and in particular the rise of Christian and socialist thinkers in the Global South. It shows how concerns about Christianity's future in Asia and Africa helped some European Protestants to rethink their long-held suspicion towards state-led economic management and distribution.
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5

Hollinger, David A. "The Accommodation of Protestant Christianity with the Enlightenment: An Old Drama Still Being Enacted." Daedalus 141, no. 1 (January 2012): 76–88. http://dx.doi.org/10.1162/daed_a_00130.

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Throughout its history, the United States has been a major site for the accommodation of Protestant Christianity with the Enlightenment. This accommodation has been driven by two closely related but distinct processes: the demystification of religion's cognitive claims by scientific advances, exemplified by the Higher Criticism in Biblical scholarship and the Darwinian revolution in natural history; and the demographic diversification of society, placing Protestants in the increasingly intimate company of Americans who did not share a Protestant past and thus inspiring doubts about the validity of inherited ideas and practices for the entire human species. The accommodation of Protestant Christianity with the Enlightenment will continue to hold a place among American narratives as long as “diversity” and “science” remain respected values, and as long as the population includes a substantial number of Protestants. If you think that time has passed, look around you.
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6

Mawikere, Marde Christian Stenly. "Perbandingan Teologi Keselamatan Antara Katolik Dan Protestan Sebelum Dan Sesudah Gerakan Reformasi." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 1, no. 1 (January 12, 2017): 1. http://dx.doi.org/10.46445/ejti.v1i1.52.

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Marde Christian Stenly Mawikere, Salvation theological comparison between Catholic and protestant before and after reform. This article is an overview of comparative theology Safety bet-ween Catholics and Protestants Before and After Reform based review of the literature has been provided. Departing from the historical context of the socio-religious Europe since the 5th century to 1517 which shows the blend between philosophy and theology of the church led to deviate from the teachings of the Bible. The situation Christianity and medieval zeitgeist called dark ages of the church which fueled the Protestant reform movement. The Protestant reform movement seemed to be a renaissance of the church to return to the Bible, especially the problem of salvation (soteriology), emphasizing the supremacy of God's grace and Christ's Atonement.Marde Christian Stenly Mawikere, Perbandingan Teologi Keselamatan Antara Katolik Dan Protestan Sebelum Dan Sesudah Gerakan Reformasi. Artikel ini merupakan tinjauan perbandingan Teologi Keselamatan Antara Katolik dan Protestan Sebelum dan Sesudah Reformasi berdasarkan ulasan literatur yang telah tersedia. Berangkat dari konteks historis socio religious di Eropa sejak abad 5 sampai 1517 yang menunjukkan paduan antara filsafat dengan teologi menyebabkan gereja menyimpang dari ajaran Alkitab. Situasi kekristenan dan zeit geist abad pertengahan yang disebut abad kegelapan gereja memicu lahirnya gerakan reformasi protestan. Gerakan reformasi protestan seakan menjadi renaissance gereja untuk kembali kepada pemahaman Alkitab, terutama masalah keselamatan (soteriologi) yang menekankan supremasi anugerah Allah dan Penebusan Kristus.
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7

Nugroho, Nugroho. "REFORMASI PROTESTAN DAN PERANG AGAMA PERANCIS." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 20, no. 1 (June 30, 2019): 69–85. http://dx.doi.org/10.19109/jia.v20i1.3600.

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Protestant Reformation emerged in the 16th century in Europe caused economic factors, politics, nationalism, individualism, renaissance, as well as the practice of indulgences. This study is library research and analyzed with descriptive analytic. Protestant Reformation led to divisions and wars in Christianity that is so terrible that resulted in the sacrifice of life. Resolutions taken the result of the reform protestanya The Peace of Westphalia.
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8

Ward, W. R. "‘An Awakened Christianity’. The Austrian Protestants and Their Neighbours in the Eighteenth Century." Journal of Ecclesiastical History 40, no. 1 (January 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 general myth of Protestant revival, and even the development of Silesian Protestantism has attracted new attention, the Austrian Protestants seem never to be centre stage, though their irritating presence in the wings is admitted to goad the Habsburgs in their search for new methods of government.
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9

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 empire, U.S. and East Asian Protestants nevertheless strove to bring together diverse theologies and experiences into a loosely defined, transnational Protestant community.
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10

Louis Jr., Bertin M. "Haiti’s Pact with the Devil?: Bwa Kayiman, Haitian Protestant Views of Vodou, and the Future of Haiti." Religions 10, no. 8 (August 5, 2019): 464. http://dx.doi.org/10.3390/rel10080464.

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This essay uses ethnographic research conducted among Haitian Protestants in the Bahamas in 2005 and 2012 plus internet resources to document the belief among Haitian Protestants (Haitians who practice Protestant forms of Christianity) that Haiti supposedly made a pact with the Devil (Satan) as the result of Bwa Kayiman, a Vodou ceremony that launched the Haitian Revolution (1791–1803). Vodou is the syncretized religion indigenous to Haiti. I argue that this interpretation of Bwa Kayiman is an extension of the negative effects of the globalization of American Fundamentalist Christianity in Haiti and, by extension, peoples of African descent and the Global South.
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11

Womack, Deanna Ferree. "Transnational Christianity and Converging Identities." Mission Studies 32, no. 2 (June 3, 2015): 250–70. http://dx.doi.org/10.1163/15733831-12341403.

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This study of Arabic speaking Protestant churches in New Jersey adds to the limited amount of existing scholarship on Arab American Protestantism and aims to make Arab Christianity a topic of discussion within studies of world Christianity and mission. After considering the historical and demographical data on Arabic speaking churches in the United States, it examines the ecology and culture of five Arabic Protestant churches in New Jersey and identifies key factors in individual and congregational identity formation. The study recognizes the converging identities and multiple reference points for first and second generation Arab Protestant immigrants in America and the challenges and opportunities their congregations face in facilitating members’ transition experiences.
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12

Goetz, Rebecca Anne. "From Protestant Supremacy to Christian Supremacy." Church History 88, no. 3 (September 2019): 763–66. http://dx.doi.org/10.1017/s0009640719001896.

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Over the last generation, historians have begun to explain Christianity's impact on developing ideas of race and slavery in the early modern Atlantic. Jon Sensbach's A Separate Canaan: The Making of an Afro-Moravian World in North Carolina, 1763–1840 showed how Moravians struggled with both race and slavery, ultimately concluding that Moravians adopted the racist attitudes of their non-Pietist North Carolina neighbors. Travis Glasson's Mastering Christianity: Missionary Anglicanism and Slavery in the Atlantic World showed how the Anglican church accustomed itself to slavery in New York and the Caribbean. Richard Bailey's Race and Redemption in Puritan New England unraveled changing puritan ideas about race and belonging in New England. My own book, The Baptism of Early Virginia: How Christianity Created Race, argued that Protestant ideas about heathenism and conversion were instrumental to how English Virginians thought about the bodies and souls of enslaved Africans and Native people, and to how they developed a nascent idea of race in seventeenth-century Virginia. Heather Kopelson's Faithful Bodies: Performing Religion and Race in the Puritan Atlantic traced puritan ideas about race, the soul, and the body in New England and Bermuda. From a different angle, Christopher Cameron's To Plead Our Own Cause: African Americans in Massachusetts and the Making of the Antislavery Movement outlined the influence of puritan theologies on black abolitionism. Engaging all this scholarly ferment is Katharine Gerbner's new book, Christian Slavery: Conversion and Race in the Protestant Atlantic World. Gerbner's work both synthesizes and transforms this extended scholarly conversation with a broad and inclusive look at Protestants—broadly defined as Anglicans, Moravians, Quakers, Huguenots, and others—and race in the seventeenth and eighteenth centuries over a geography stretching from New York to the Caribbean. The book is synthetic in that it builds on the regional and confessionally specific work of earlier scholars, but innovative in its argument that Protestants from a variety of European backgrounds and sometimes conflicting theologies all wrestled with questions of Christian conversion of enslaved peoples—could it be done? Should it be done? And, of overarching concern: how could Protestant Christians in good conscience hold fellow African and Native Christians as slaves?
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13

Maltby, John. "Is There a Denominational Difference in Scores on the Francis Scale of Attitude towards Christianity among Northern Irish Adults?" Psychological Reports 76, no. 1 (February 1995): 88–90. http://dx.doi.org/10.2466/pr0.1995.76.1.88.

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This study examined whether a significant difference occurs between Roman Catholic and Protestant adults for scores on the Francis Scale of Attitude Towards Christianity among a Northern Irish sample. 205 Northern Irish adults (131 Roman Catholics and 74 Protestants) completed the Adult Form of the Francis attitude scale on which no significant difference was found between Roman Catholic and Protestant adults' scores. This finding facilitates the use of the Francis attitude scale among Northern Ireland adult samples without the need to make separate reference to the two main religious denominations.
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14

Johnson, Marilynn. "“The Quiet Revival”: New Immigrants and the Transformation of Christianity in Greater Boston." Religion and American Culture: A Journal of Interpretation 24, no. 2 (2014): 231–58. http://dx.doi.org/10.1525/rac.2014.24.2.231.

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AbstractIn the years after 1965, a new wave of Asian, Latino, Caribbean, and African immigrants has transformed and revitalized the religious landscape of many U.S. cities. This essay explores the transformation of Christianity in greater Boston, where new immigrants replenished ailing congregations and infused them with new religious and social practices. This de-Europeanization of Christianity was not simply a result of transnational practices but resulted from a collaborative process between immigrants and native-born religious institutions. Both Catholic and Protestant churches experienced this immigrant-based revitalization, but evangelical Protestants have been particularly adept at partnering with newcomers to promote a “quiet revival” of urban Christianity.
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15

Keyes, Charles F. "Being Protestant Christians in Southeast Asian Worlds." Journal of Southeast Asian Studies 27, no. 2 (September 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 Protestant Christianity has entailed the interpreting of the Christian message with reference to the non-Christian contexts in which Protestants in Southeast Asia live.
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Davies, A. "Tradition and Modernity in Protestant Christianity." Journal of Asian and African Studies 34, no. 1 (January 1, 1999): 19–32. http://dx.doi.org/10.1177/002190969903400103.

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17

Park, Joon-Sik. "Korean Protestant Christianity: A Missiological Reflection." International Bulletin of Missionary Research 36, no. 2 (April 2012): 59–64. http://dx.doi.org/10.1177/239693931203600202.

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Xu, Yihua. "Understanding Protestant Christianity in Contemporary China." Ecumenical Review 67, no. 1 (March 2015): 6–26. http://dx.doi.org/10.1111/erev.12132.

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19

Spencer, Heath. "The Thuringian Volkskirchenbund, the Nazi Revolution, and Völkisch Conceptions of Christianity." Church History 87, no. 4 (December 2018): 1091–118. http://dx.doi.org/10.1017/s0009640718002408.

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In the German church elections of July 1933, prominent liberal Protestants in the state of Thuringia gave their support to the Deutsche Christen (German Christians), a pro-Nazi faction that sought to establish a uniquely “German” form of Christianity based on “blood” and “race.” At first glance, this development might suggest an affinity between liberal Protestant theology and völkisch (racist-populist) conceptions of Christianity. However, a closer examination of events leading up to this decision reveals that pragmatic and strategic considerations were at least as important as ideology. Although liberal Protestant leaders ultimately determined that cooperation with the Deutsche Christen was necessary, they did so reluctantly, and only after they were convinced that other options had been exhausted. This article examines church-political alignments in Thuringia during the Weimar and early Nazi eras, with an emphasis on the aims and priorities of the Volkskirchenbund (People's Church League), a liberal Protestant faction in the Thuringian regional synod. It traces the decision-making processes behind the events of 1933, the motives and perceptions of key players, and diverse responses of leaders as well as rank and file members. Their story illustrates one of the more complicated paths toward Christian complicity in the Third Reich.
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Dorn, Jacob H. "The Social Gospel and Socialism: A Comparison of the Thought of Francis Greenwood Peabody, Washington Gladden, and Walter Rauschenbusch." Church History 62, no. 1 (March 1993): 82–100. http://dx.doi.org/10.2307/3168417.

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For American Protestants who were sensitive to the profound social disruptions associated with rapid industrialization and urbanization in the late nineteenth century, the twin discoveries of the “alienation” of the working class from Protestant churches and of a rising and vibrant socialist movement caused much consternation and anxious soul-searching. Socialism offered not only a radical critique of American political and economic institutions; it also offered the zeal, symbols, and sense of participation in a world-transforming cause often associated with Christianity itself. The religious alienation of the working class and the appeal of socialism were often causally linked in the minds of socially-conscious Protestant leaders.
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21

Mitchell, Margaret M. "A Plot of Possibilities: Elizabeth Clark's The Fathers Refounded." Church History 89, no. 2 (June 2020): 404–8. http://dx.doi.org/10.1017/s0009640720001250.

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Elizabeth A. Clark's immensely learned new book, The Fathers Refounded: Protestant Liberalism, Roman Catholic Modernism, and the Teaching of Ancient Christianity in Early Twentieth-Century America, which follows directly on her examination of the nineteenth century in Founding the Fathers: Early Church History and Protestant Professors in Nineteenth-Century America, is a joy to read and from which to learn about the histories of our discipline, the history of Christianity. Chiefly, the book documents, through in-depth study of three fascinating figures, the severance of the field of “church history” from “theology” and, in particular, its pivotal moments within Protestant and Catholic “modernism.”
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22

Whitehead, Raymond L., Suzanne Wilson Barnett, and John King Fairbank. "Christianity in China. Early Protestant Missionary Writings." Pacific Affairs 59, no. 2 (1986): 307. http://dx.doi.org/10.2307/2758956.

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23

Homer, Michael W. "Seeking Primitive Christianity in the Waldensian Valleys: Protestants, Mormons, Adventists and Jehovah's Witnesses in Italy." Nova Religio 9, no. 4 (May 1, 2006): 5–33. http://dx.doi.org/10.1525/nr.2006.9.4.005.

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During the nineteenth century, Protestant clergymen (Anglican, Presbyterian, and Baptist) as well as missionaries for new religious movements (Mormons, Seventh-day Adventists and Jehovah's Witnesses) believed that Waldensian claims to antiquity were important in their plans to spread the Reformation to Italy. The Waldensians, who could trace their historical roots to Valdes in 1174, developed an ancient origins thesis after their union with the Protestant Reformation in the sixteenth century. This thesis held that their community of believers had preserved the doctrines of the primitive church. The competing churches of the Reformation believed that the Waldensians were "destined to fulfill a most important mission in the Evangelization of Italy" and that they could demonstrate, through Waldensian history and practices, that their own claims and doctrines were the same as those taught by the primitive church. The new religious movements believed that Waldensians were the best prepared in Italy to accept their new revelations of the restored gospel. In fact, the initial Mormon, Seventh-day Adventist, and Jehovah's Witness converts in Italy were Waldensians. By the end of the century, however, Catholic, Protestant, and Waldensian scholars had debunked the thesis that Waldensians were proto-Protestants prior to Luther and Calvin.
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Fitroh, Ismaul. "BERDIRINYA GEREJA KRISTEN JAWI WETAN (GKJW) TUNJUNGREJO KECAMATAN YOSOWILANGUN KABUPATEN LUMAJANG." HISTORIA : Jurnal Program Studi Pendidikan Sejarah 6, no. 1 (February 28, 2018): 69. http://dx.doi.org/10.24127/hj.v6i1.1170.

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Tunjungrejo is one of the unique village located in the region of Lumajang. The uniqueness of the village Tunjungrejo saw in the presence of the religion believed by locals that Protestant religion. The uniqueness of the others is their house of worship, namely East Java Christian Church (GKJW). In its development, Protestant Christianity in Tunjungrejo is the role Brontodiwirjo. Brontodiwirjo as forest loggers Tunjungrejo is also a teacher of the gospel in this region. Along Tunjungrejo forest clearing, many newcomers who are Christians and non-Christians. To maintain the existence of Protestant Christianity, Brontodiwirjo as forest loggers Tunjungrejo apply the rule that people who want to settle in the region Tunjungrejo be Protestant. From this Tunjungrejo society formed by the belief in one religion. As a result of the continued development of the Protestant Christian church, he built a house of worship that is GKJW Tunjungrejo.
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Fiedler, Katrin. "China's “Christianity Fever” Revisited: Towards a Community-Oriented Reading of Christian Conversions in China." Journal of Current Chinese Affairs 39, no. 4 (December 2010): 71–109. http://dx.doi.org/10.1177/186810261003900404.

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Chinese Protestant Christianity has been continually growing over the past three decades, with an estimated one million converts per year. A number of studies have sought to explain this phenomenon. This paper critically reviews existing studies of China's “Christianity Fever” and then outlines the role of the community as one crucial factor in the conversion process. With its emphasis on communality, as a central element of both Christian theology and the fellowship activities that are part of Christian practice, Protestant Christianity fills a gap opened up by the change in traditional familial and social structures. By discussing specific aspects relating to the communal nature of Christianity, such as familism, elitism, and dynamics at work in face-to-face evangelism, this paper offers an alternative reading of existing studies.
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Em, Henry. "Killer Fables: Yun Ch’iho, Bourgeois Enlightenment, and the Free Laborer." Journal of Korean Studies 25, no. 1 (March 1, 2020): 147–74. http://dx.doi.org/10.1215/07311613-7932285.

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Abstract Drawing on Yun Ch’iho’s Diary, and outlining some of the ideological and transnational aspects of a Protestant, bourgeois consciousness that emerged in Korea at the turn of the last century, this article presents a critical reassessment of liberalism, Protestant Christianity, and the type of free laborer that bourgeois Protestants like Yun Ch’iho wanted to create. As a pious liberal, Yun Ch’iho led efforts to establish civic and religious organizations that sought to construct a free conscience that would form and maintain public opinion. This was a militant agenda in the sense that, like the evangelical teachers he met in Shanghai and at Emory College, Yun wanted to build public pressure to dismantle the Confucian political order. As a Protestant entrepreneur of free men, Yun sought to “kill the Korean.” This militant, liberal agenda aimed to discipline and embody new desires, especially among youth, to produce the free laborer, and to render the extraction of profit as a form of exchange.
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White, Chris. "History Lessons." Review of Religion and Chinese Society 6, no. 1 (April 1, 2019): 126–45. http://dx.doi.org/10.1163/22143955-00601007.

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This article contends that Chinese Protestant history is increasingly produced and consumed by various interest groups in China today. Protestant families, church congregations, and local state actors are all involved in reassessing and promoting local Protestant history. These processes reveal vibrant, organic forms of acculturation of Christianity into Chinese society. This article further argues that it would be prudent for scholars of contemporary Chinese Protestantism to focus greater analytical attention on Chinese Protestant history.
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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 against Rome at a crucial moment when Catholicism was beginning to intrude further into England, and deliberately subverted royal policy by engaging Catholics in debate and publishing anti-Catholic polemical works. This was done to increase other Protestants’ confidence that their Church was the true Church and Catholicism was a counterfeit version of Christianity. Ultimately, this episode demonstrates how Protestants’ pastoral concerns about lay conversion could go hand in hand with their polemical activities and gives us a window into the particular mechanisms that Protestants employed as they struggled against the tide of political and ecclesiastical circumstances which threatened to diminish their influence in the 1620s.
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Vala, Carsten T. "Protestant Christianity and Civil Society in Authoritarian China." China Perspectives 2012, no. 3 (October 1, 2012): 43–52. http://dx.doi.org/10.4000/chinaperspectives.5949.

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Furuya, Y. "Dohi, Essays on History of Japanese Protestant Christianity." THEOLOGICAL STUDIES IN JAPAN, no. 27 (1988): 109–14. http://dx.doi.org/10.5873/nihonnoshingaku.1988.109.

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31

Greenawalt, Kent. "The Implications of Protestant Christianity for Legal Interpretation." Journal of Law and Religion 23, no. 1 (2007): 131–40. http://dx.doi.org/10.1017/s0748081400002629.

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This comment on Chaim Saiman's illuminating comparison between rabbinic and Christian approaches to religious texts that are in some sense authoritative focuses on what we can fairly infer from the sharp difference he describes. I believe there is much more to be said on this fascinating topic, and I now write with large gaps in my understanding of relevant subjects. I concentrate here on the question whether the Christian view that Professor Saiman describes actually has strong logical implications for what one should regard as desirable interpretive and legislative strategies for the (secular) law of large diverse societies. On that crucial point, I am more skeptical than Saiman appears to be.I begin with a few preliminary observations, and then pose some other questions about connections between religious perspectives and views about ordinary legal interpretation before tackling my main topic.
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Mojau, Julianus. "Identitas-Identitas Teologis Kristen Protestan Indonesia Pasca Orde Baru: Sebuah Pemetaan Awal." GEMA TEOLOGIKA 2, no. 2 (October 30, 2017): 109. http://dx.doi.org/10.21460/gema.2017.22.290.

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Protestant Christianity in Indonesia cannot be inconsistant with the general principle of Protestantism worldwide: sola scriptura. That is why biblical identity is one of the identity markers of Protestant Christians in Indonesia. Also, it is impossible to understand the identity of Protestant Christianity in Indonesia, apart from christology as a marker of the identity in appreciating the second general principle of Protestantism: sola gratia. The unity of God as the trinity has also become another marker of identity. In the past these three identity markers are often seen as distinctive identities to "deny"� theological and soteriological truth claims of local religions and Islam. But the findings of this article show that the development of Protestant Christian theology in Indonesia after the New Order is more open to and dialogical with the theological and soteriological beliefs of local and Islamic religions. Although it must be admitted that in terms of trinitarian identity it still takes time to enter the dialogue with those religious traditions.
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33

Goh, Daniel P. S. "Rethinking Resurgent Christianity in Singapore." Asian Journal of Social Science 27, no. 1 (1999): 89–112. http://dx.doi.org/10.1163/030382499x00219.

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AbstractIn the past two decades, the dramatic growth of Protestant Christianity in Singapore, fuelled by the worldwide Christian Charismatic Renewal, has attracted sociological attention. This paper discusses the historical development of Singaporean modernity and the concomitant rise of the existential self. The argument is that increasing distantiation of individuals from rationalizing societal and cultural institutions in modernity leads to increasing self-consciousness and simultaneously, the transcendentalization of the individual's phenomenological consciousness. This condition threatens to reveal the constructed nature of erstwhile-reified social objects and categories, allowing individuals to realize freedom while posing anguish. The latter is postulated as driving individuals to resolve their existential selves using transcendent or transient cultural resources. Based on ethnographic data from six months of fieldwork, this paper argues that Protestant Charismatic fundamentalism, the most popular option for Christian converts, is particularly suited to resolve the existential self in Singaporean modernity. This is because it offers both resolutions in an intense and balanced combination, while situating these resolutions in relationships of the self with others; and provides a worldview that helps the existential self make sense of everyday life in global modernity.
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34

Block, Kristen. "Conversion as a Communal System of the Protestant Atlantic World." Church History 88, no. 3 (September 2019): 759–62. http://dx.doi.org/10.1017/s0009640719001884.

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Katharine Gerbner's wide-ranging and provocative book connects a broad range of scholarship on religion and race in the Protestant Atlantic world prior to the Great Awakening. It is organized around her concept of an emerging ideology of “Protestant Supremacy,” which she argues was the first step toward White Supremacy. This ideology came out of evangelizing failures in the seventeenth-century colonial Americas as Protestant slaveholders reframed their own values on religious and secular freedom in the context of colonial settlement and the growth of African slavery. This argument is entirely convincing and innovative in its comparisons of sometimes separate denominational scholarship. In my comments, I hope to reflect on Gerbner's use of the word conversion, a keyword in her book's title and one that many religious historians employ in their own work. Gerbner outlined her views in the introduction to her book (pages 6–12), but a fuller version of her arguments can also be found in her 2015 article published in History Compass, “Theorizing Conversion: Christianity, Colonization, and Consciousness in the Early Modern Atlantic World.” Her engagement with scholarly definitions rightly focuses on the malleability of what defined conversion in this eighteenth century Protestant Atlantic world—both when comparing different denominations and as a process that changed over time in conversation with things like slavery. She retains the word since the baptism and conversion of enslaved Africans prompted European Protestants to rethink their definition of Christianity, and particularly prompted them to find new ways to exclude non-whites. She also argues that using the term conversion helps to validate the actions and self-articulated changed identity of African-descendant converts as they engaged with majority white cultures hostile to their inclusion in the Christian community.
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Guasco, Michael. "Supremacy and the Origins of American Slavery." Church History 88, no. 3 (September 2019): 754–58. http://dx.doi.org/10.1017/s0009640719001872.

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Katharine Gerbner has provided readers a much-needed treatment of the relationship between Protestant Christianity and the emergence of White Supremacist racial ideology in the seventeenth- and eighteenth-century Atlantic world. Scholars have long perceived the general outlines of the story that unfolds in Gerbner's book, but no one has highlighted the connective tissues with as much care and detail. With her book, it is now much easier to see what we once could only imagine to be there: Christians (Protestants in this telling) played a singular role in the articulation of a racial ideology that would eventually become a widespread rationale for slavery throughout much of the Atlantic world. There are surprises in this tale, such as the seemingly paradoxical role played by historical actors who scholars often credit with being on the right side of history—the Quakers and Moravians, for example, who are typically cast as characters intent on destabilizing slavery. Not so, according to Gerbner. In this way, she does marvelously well to show how Protestant Christianity was never really above the fray and that those we might like to imagine were the progenitors of an eventual antislavery critique were also critical conduits in the development of modern-day racism.
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36

Iwai, Shuma. "The Perspective of Ebina Danjō's Japanized Christianity: A Historical Case Study." Exchange 38, no. 1 (2009): 21–33. http://dx.doi.org/10.1163/157254309x381147.

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AbstractThis article approaches the topic of Japanese Christianity during the Meiji era (1868-1912). Missionaries introduced Protestant Christianity to the Japanese people after the end of Japanese national seclusion, and many of them converted to Christianity. This paper particularly focuses on Ebina Danjō, a Japanese theologian and a Christian leader. It examines his syncretistic Christianity, in which he combined some Japanese traditional religions with Christianity. This study first presents a historical background of Christianity in Japan during the Meiji era and biographical information of Ebina Danjō. It then explores Ebina's formation of his theological foundation. Finally, it discusses and evaluates how he established syncretistic Christianity.
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Blankenship, Anne M. "Foundations for a New World Order: Uniting Protestant Worship during the World War II Japanese American Incarceration." Interpretation: A Journal of Bible and Theology 72, no. 3 (June 12, 2018): 304–16. http://dx.doi.org/10.1177/0020964318766299.

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During the World War II incarceration of Japanese Americans, visions of a peaceful new world order led mainline Protestants to manipulate the worship practices of incarcerated Japanese Americans ( Nikkei) to strengthen unity of the church and nation. Ecumenical leaders saw possibilities within the chaos of incarceration and war to improve themselves, their church, and the world through these experiments based on ideals of Protestant ecumenism and desires for racial equality and integration. This essay explores why agendas that restricted the autonomy of racial minorities were doomed to fail and how Protestants can learn from this experience to expand their definition of unity to include pluralist representations of Christianity and America as imagined by different sects and ethnic groups.
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Cabrita, Joel. "Revisiting ‘Translatability’ and African Christianity: The Case of the Christian Catholic Apostolic Church in Zion." Studies in Church History 53 (May 26, 2017): 448–75. http://dx.doi.org/10.1017/stc.2016.27.

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Focusing on the ‘translatability’ of Christianity in Africa is now commonplace. This approach stresses that African Christian practice is thoroughly inculturated and relevant to local cultural concerns. However, in exclusively emphasizing Christianity's indigeneity, an opportunity is lost to understand how Africans entered into complex relationships with North Americans to shape a common field of religious practice. To better illuminate the transnational, open-faced nature of Christianity in Africa, this article discusses the history of a twentieth-century Christian faith healing movement called Zionism, a large black Protestant group in South Africa. Eschewing usual portrayals of Zionism as an indigenous Southern African movement, the article situates its origins in nineteenth-century industrializing, immigrant Chicago, and describes how Zionism was subsequently reimagined in a South African context of territorial dispossession and racial segregation. It moves away from isolated regional histories of Christianity to focus on how African Protestantism emerged as the product of lively transatlantic exchanges in the late modern period.
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Kim, Kirsteen. "The Evangelization of Korea, c.1895–1910: Translation of the Gospel or Reinvention of the Church?" Studies in Church History 53 (May 26, 2017): 359–75. http://dx.doi.org/10.1017/stc.2016.21.

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Several studies of the history of Protestant Christianity in South Korea have argued that the religion's rapid growth was chiefly because of the successful translation of the gospel into Korean language and thought. While agreeing that the foundation laid in this respect by early Western missionaries and Korean Christians was a necessary prerequisite for evangelization, this article challenges the use of a translation theory, such as has been developed by Lamin Sanneh, to describe the way that Christianity took root in Korea, both on the basis of conceptual discussions in the field of mission studies and also on historical grounds. It draws on research for A History of Korean Christianity (2014) to examine the years of initial rapid growth in Protestant churches in Korea – 1895 to 1910. Its findings suggest that rather than ‘translation of the gospel’ a more historically accurate description of what took place is ‘reinvention of the Church’.
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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 (October 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 Protestant Calvinists are people who survive and save so that they succeed in the economic world and become capital owners (Capitalism), on the contrary, the Calvinist Protestants in Maluku (GPM) did not show that attitude. Implications: This concludes that Protestant Ethics as a contextual demand in this study was put forward because of the attention to the context of the meaning and articulation of contemporary Protestantism in Maluku.
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41

Schuster, Dirk. "Exclusive Border Crossing." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 5, no. 2 (January 21, 2020): 469–92. http://dx.doi.org/10.30965/23642807-00502009.

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Abstract From 1933, the inner Protestant ‘German Christians Church Movement’ from Thuringia took control over some Protestant regional churches in Germany. For the German Christians the main motives of their agitation were the creation of a ‘volkisch’ belief system based on race, Christianity and ‘dejudaization’ (of Christianity). Based on the theoretical considerations of spaces, boundaries and exclusion, the article uses the example of the German Christians to show under which conditions individuals are denied entry into an imaginary religious space. ‘Exclusivist border crossings,’ as this phenomena is named here on the theoretical perspective, can explain how religious arguments exclude people from entering a religious space such as salvation when the access criteria are linked to birth-related conditions.
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42

Doerfler, Maria E. "Forum on Elizabeth A. Clark's The Fathers Refounded: Protestant Liberalism, Roman Catholic Modernism, and the Teaching of Ancient Christianity in Early Twentieth-Century America: Introductory Remarks." Church History 89, no. 2 (June 2020): 390–91. http://dx.doi.org/10.1017/s0009640720001213.

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The turn of the twentieth century represents an incisive moment in religious thought and theological education. Scholars across Europe and North America were wrestling with the twin influences of Protestant Liberalism and Roman Catholic Modernism, the questions they raised for how to conceive of the origins of Christianity, and how to make them palatable to a rapidly changing world. In her most recent monograph, The Fathers Refounded: Protestant Liberalism, Roman Catholic Modernism, and the Teaching of Ancient Christianity in Early Twentieth-Century America, Elizabeth A. Clark explores these questions in the lives and work of three of the era's most influential figures. Her work stands at the center of this forum, with four distinguished scholars considering its implications.
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43

Gardina Pestana, Carla. "The Missionary Impulse in the Atlantic World, 1500-1800: Or How Protestants Learned to be Missionaries." Social Sciences and Missions 26, no. 1 (2013): 9–39. http://dx.doi.org/10.1163/18748945-02601001.

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Advocates of European expansion often justified their acquisition of territories in terms of the imperative to spread Christianity to non-believers. While Iberian Catholics converted large numbers of native Americans and later Africans imported as slaves within their New World colonies, Protestant colonizers were relatively slow to embrace the missionary imperative. This essay seeks to explain why that was the case, and to do so by considering doctrinal, institutional and political impediments. It shows how Protestants did finally put missions not only to their fellow Europeans but also to Native Americans and to slaves at the center of their imperial project.
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Sullins, D. Paul. "Beyond Christendom: Protestant—Catholic distinctions in coming global Christianity." Religion 36, no. 4 (December 2006): 197–213. http://dx.doi.org/10.1016/j.religion.2006.09.002.

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45

Kane, J. Herbert. "Book Review: Christianity in China: Early Protestant Missionary Writings." Missiology: An International Review 15, no. 1 (January 1987): 129–30. http://dx.doi.org/10.1177/009182968701500126.

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46

MacInnis, Donald. "Book Review: Christianity in China: Early Protestant Missionary Writings." International Bulletin of Missionary Research 10, no. 4 (October 1986): 179–81. http://dx.doi.org/10.1177/239693938601000412.

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47

PARK, Yong-Shin. "Protestant Christianity and its Place in a Changing Korea." Social Compass 47, no. 4 (December 2000): 507–24. http://dx.doi.org/10.1177/003776800047004004.

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48

Orsi, Robert A. "How Liberal Protestant Church Historians Helped Turn “Christianity” into a Good White Protestant American Religion in the Twentieth Century." Church History 89, no. 2 (June 2020): 395–98. http://dx.doi.org/10.1017/s0009640720001237.

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From the three historians of early Christianity whose lives and careers Elizabeth Clark discusses in The Fathers Refounded—Arthur Cushman McGiffert of Union Theological Seminary in New York, George LaPiana at Harvard Divinity School, and Shirley Jackson Case from the University of Chicago Divinity School—there breathes a palpable air of white, upper-middle-class liberal Protestant complacency and intellectual superiority. Modernists all, they know they are on the winning side of truth because they are confident that they are on the winning side of time. Summarizing McGiffert's distinction between ancient and contemporary Christianity, Clark writes: “Only in modernity, when God's immanence was championed, was the dualism between human and divine in Christ overcome.” “Christ, if he was human,” McGiffert believed, “must be divine, as all men are.” McGiffert's historiography shimmers with Emersonian confidence and ebullience. In his assumption—his assertion—of “only in,” we hear the ringing sound of modernity's triumphant temporality.
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Matar, Nabil. "The 2018 Josephine Waters Bennett Lecture: The Protestant Reformation through Arab Eyes, 1517–1698." Renaissance Quarterly 72, no. 3 (2019): 771–815. http://dx.doi.org/10.1017/rqx.2019.257.

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This essay examines what Arabs knew about Luther, Calvin, and the Protestant-Catholic conflict in the early modern period. While there have been studies of the nineteenth- and twentieth-century impact of Protestant missions on the Arab East, there has been no study of the Protestant movement and its confrontation with Catholicism and Orthodoxy in the period between 1517 and 1698. Although Protestantism failed in gaining converts, the rivalry between Protestant England and Catholic France in co-opting converts to their military and ideological camps resulted in religio-social fissures that would have a lasting impact on Christians and Christianity in the Middle East.
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50

Jongeneel, J. A. B. "De waarheid, absoluutheid en eigenheid van het christendom volgens Nederlandse protestanten." Theologia Reformata 62, no. 1 (March 1, 2019): 46–62. http://dx.doi.org/10.21827/5c5c4bbf4f7fd.

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This article describes and analyses the views of 20th Dutch Protestant scholars of religious studies, systematic theology and missiology on ‘the absoluteness of Christianity/the revelation of God in Jesus Christ’, and their response to Western relativism rooted in the Enlightenment. Previous adherence to the Augustinian concept of Christianity as ‘the true religion,’ was exchanged for new ideas and positions that took them back to the essentials behind the concept of ‘the absoluteness of Christianity;’ to rethinking ‘absoluteness;’ ‘the non-absoluteness of Christianity;’ and alternative terms such as ‘finality,’ ‘originality,’ and ‘normativity.’ The concept of ‘the absoluteness of Christianity’ may have disappeared but elements thereof survive in new forms.
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