Artículos de revistas sobre el tema "Protestant churces"
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1
Louis, Bertin M. "Touloutoutou and Tet Mare Churches: Language, Class and Protestantism in the Haitian Diaspora of the Bahamas". Studies in Religion/Sciences Religieuses 41, n.º 2 (18 de abril de 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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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, n.º 1 (12 de enero de 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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Łach, Janusz, Alicja Krzemińska, Krzysztof Widawski y Anna Zaręba. "The role of the Protestant legacy in shaping Lower Silesian cultural heritage as exemplified by the refuge church in Borek Strzeliński (Großburg)". Muzeológia a kultúrne dedičstvo 10, n.º 1 (2022): 53–78. http://dx.doi.org/10.46284/mkd.2021.10.1.4.
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Protestant refuge churches were built in Silesian Protestant principalities, and in the borderline areas of Saxony, Brandenburg and Poland before the end of Thirty Years’ War and the signing of the Peace of Westphalia. In the most part, the churches were erected by means of adapting Catholic churches to the needs of Protestant believers, e.g. by building emporas (choir galleries), a pulpit and an altar inside the church. The acquisition of churches in Silesia was peaceful, without any violence almost everywhere, and it was not a rare phenomenon that a single church was used by two religions at the same time. At the end of the eighteenth century, there were approximately 110 refugee churches in Silesia. Currently, there are no churches of this type in Lower Silesia, and their extraordinary decoration was preserved in only a few of them. The main aim is to analyse this specific, forgotten sacral Protestent heritage, i.e. refuge churches in Lower Silesia, from the historical, sociological and architectural perspective. The main objective is to focus on the historical importance of the refuge churches in Lower Silesia – restoring identity as exemplified by the church in Großburg (Polish: Borek Strzeliński), analyse the degree to which the Protestant cultural legacy was preserved in the material rural architecture of Großburg and analyse the acceptance of the Evangelical heritage in the mentality of the local community.
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Łach, Janusz, Alicja Krzemińska, Krzysztof Widawski y Anna Zaręba. "The role of the Protestant legacy in shaping Lower Silesian cultural heritage as exemplified by the refuge church in Borek Strzeliński (Großburg)". Muzeológia a kultúrne dedičstvo 10, n.º 1 (2022): 53–78. http://dx.doi.org/10.46284/mkd.2022.10.1.4.
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Protestant refuge churches were built in Silesian Protestant principalities, and in the borderline areas of Saxony, Brandenburg and Poland before the end of Thirty Years’ War and the signing of the Peace of Westphalia. In the most part, the churches were erected by means of adapting Catholic churches to the needs of Protestant believers, e.g. by building emporas (choir galleries), a pulpit and an altar inside the church. The acquisition of churches in Silesia was peaceful, without any violence almost everywhere, and it was not a rare phenomenon that a single church was used by two religions at the same time. At the end of the eighteenth century, there were approximately 110 refugee churches in Silesia. Currently, there are no churches of this type in Lower Silesia, and their extraordinary decoration was preserved in only a few of them. The main aim is to analyse this specific, forgotten sacral Protestent heritage, i.e. refuge churches in Lower Silesia, from the historical, sociological and architectural perspective. The main objective is to focus on the historical importance of the refuge churches in Lower Silesia – restoring identity as exemplified by the church in Großburg (Polish: Borek Strzeliński), analyse the degree to which the Protestant cultural legacy was preserved in the material rural architecture of Großburg and analyse the acceptance of the Evangelical heritage in the mentality of the local community.
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Leatemia, Theophillia Vristya, Jhony Christian Ruhulessin y Ricardo Freedom Nanuru. "Kemajemukan Indonesia menurut ajaran Gereja Protestan Maluku dalam perpekstif teologi agama-agama". KURIOS 9, n.º 1 (3 de abril de 2023): 24. http://dx.doi.org/10.30995/kur.v9i1.605.
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Plurality, including religious plurality in Indonesia, is an indisputable reality. Many conflicts based on religious plurality still occur in Indonesia today, and all religions in Indonesia must be responsible for them. This article aims to review the religious plurality concept as the face of Indonesia in the form of the Maluku Protestant Church’s dogma, as a responsibility of the Maluku Protestant Church in contributing to the development of Indonesia. This research uses a content analysis method of the Maluku Protestant Church’s dogma, with the thoughts of the theology of religions as a basis. This research found 26 (twenty-six) articles about plurality, namely how the Maluku Protestant Church sees other faiths. Based on the objectives of this study, it can be concluded that the belief in Tuhan Yang Maha Kuasa, who works in all the realities of Indonesia, must become a common belief of all religions, including the Maluku Protestant Church, to become a common foothold in building interfaith relations towards beyond pluralism as a theological formulation of religions that is appropriate and relevant to the current context. AbstrakKemajemukan termasuk kemajemukan agama di Indonesia merupakan kenyataan yang tak terbantahkan. Banyak konflik bertemakan kemajemukan agama yang masih terjadi di Indonesia hingga kini, dan semua agama di Indonesia harus bertanggungjawab atasnya. Artikel ini bertujuan untuk mengulas kemajemukan agama sebagai wajah Indonesia dalam Ajaran Gereja Protestan Maluku, sebagai wujud tanggungjawab Gereja Protestan Maluku dalam berkontribusi bagi perkembangan Indonesia. Penelitian ini menggunakan metode analisis isi terhadap Ajaran Gereja Protestan Maluku, dengan teologi agama-agama sebagai pijakannya. Penelitian ini menemukan bahwa terdapat 26 (dua puluh enam) artikel tentang kemajemukan yakni cara Gereja Protestan Maluku melihat agama-agama lain. Berdasarkan tujuan penelitian ini dapat disimpulkan bahwa keyakinan terhadap Tuhan Yang Maha Kuasa yang adalah Tuhan yang bekerja dalam seluruh realitas Indonesia harus menjadi keyakinan bersama semua agama, termasuk Gereja Protestan Maluku. Hal ini agar menjadi pijakan bersama dalam membangun hubungan antar agama menuju beyond pluralism atau melampaui kemajemukan sebagai rumusan teologi agama-agama yang tepat dan relevan dengan konteks masa kini.
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Kolimon, Mery. "JALAN PEMBARUAN ITU MASIH PANJANG. Sebuah Refleksi Mengenai Dampak Paradigma Baru Konsili Vatikan II Bagi Gereja Protestan (GMIT)". Jurnal Ledalero 12, n.º 1 (5 de septiembre de 2017): 53. http://dx.doi.org/10.31385/jl.v12i1.82.53-70.
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The Second Vatican Council is not just an important moment in the history of the Catholic Church, but for all Christian Churches. The conciliar moment was an integral part of verbum dei, a divine statement, which was not only spoken to the Catholic Church but to the entire Body of Christ, including the Protestant Churches. This essay highlights a number of issues regarding the impact the council has had on the renewal of Protestant Churches, in particular the Protestant Church in Timor (GMIT) including our understanding of the Church’s mission, ecumenical relations, the development of contextual theology, and also about the place and role of women in the Church.
<b>Kata-kata kunci:</b> Konsili Vatikan II, misi Gereja, ekumenisme, teologi kontekstual, perempuan dalam Gereja.
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Raedts, Peter. "Prosper Guéranger O.S.B. (1805-1875) and the Struggle for Liturgical Unity". Studies in Church History 35 (1999): 333–44. http://dx.doi.org/10.1017/s042420840001411x.
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One of the strongest weapons in the armoury of the Roman Catholic Church has always been its impressive sense of historical continuity. Apologists, such as Bishop Bossuet (1627-1704), liked to tease their Protestant adversaries with the question of where in the world their Church had been before Luther and Calvin. The question shows how important the time between ancient Christianity and the Reformation had become in Catholic apologetics since the sixteenth century. Where the Protestants had to admit that a gap of more than a thousand years separated the early Christian communities from the churches of the Reformation, Catholics could proudly point to the fact that in their Church an unbroken line of succession linked the present hierarchy to Christ and the apostles. This continuity seemed the best proof that other churches were human constructs, whereas the Catholic Church continued the mission of Christ and his disciples. In this argument the Middle Ages were essential, but not a time to dwell upon. It was not until the nineteenth century that in the Catholic Church the Middle Ages began to mean far more than proof of the Church’s unbroken continuity.
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Stern, Andrew. "Southern Harmony: Catholic-Protestant Relations in the Antebellum South". Religion and American Culture: A Journal of Interpretation 17, n.º 2 (2007): 165–90. http://dx.doi.org/10.1525/rac.2007.17.2.165.
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AbstractThis essay seeks to recover the experiences of Catholics in the antebellum South by focusing on their relations with Protestants. It argues that, despite incidents of animosity, many southern Protestants accepted and supported Catholics, and Catholics integrated themselves into southern society while maintaining their distinct religious identity. Catholic–Protestant cooperation was most clear in the public spaces the two groups shared. Protestants funded Catholic churches, schools, and hospitals, while Catholics also contributed to Protestant causes. Beyond financial support, each group participated in the institutions created by the other. Catholics and Protestants worshipped in each other's churches, studied in each other's schools, and recovered or died in each other's hospitals. This essay explores a series of hypotheses for the cooperation. It argues that Protestants valued Catholic contributions to southern society; it contends that effective Catholic leaders demonstrated the compatibility of Catholicism and American ideals and institutions; and it examines Catholic attitudes towards slavery as a ground for religious harmony. Catholics proved themselves to be useful citizens, true Americans, and loyal Southerners, and their Protestant neighbors approvingly took note. Catholic–Protestant cooperation complicates the dominant historiographical view of interreligious animosity and offers a model of religious pluralism in an unexpected place and time.
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Root, Michael. "Ecumenism in a Time of Transition". Horizons 44, n.º 2 (7 de noviembre de 2017): 409–14. http://dx.doi.org/10.1017/hor.2017.118.
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To assess the present state and future possibilities of personal and ecclesial ecumenism between Protestant and Catholic Christians is a difficult task. On the one hand, the diversity among Protestants is so great few generalities hold for all of them. The challenges involved in Catholic relations with the Church of England are quite different than those involved in relations with the Southern Baptist Convention, and different in yet other ways from those involved in relations with a Pentecostal church in South Africa. In a broad sense, one can think of a spectrum of Protestant churches, some with whom Catholic relations might be close, and then a series of churches at a greater distance from Catholicism with whom relations would be more limited. That picture is only partially true, however. On many social issues, Catholics can work more closely with Evangelicals, with whom there are deep differences over sacraments and ecclesiology, than they can with more socially liberal representatives of, say, the Lutheran or Anglican traditions. In this brief reflection, I will be concerned with the Protestant communities with whom the greatest possibilities of a wide spectrum of closer relations seem to exist, such as the Anglican, Lutheran, and Reformed churches.
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Davie, Martin. "The Church of Jesus Christ: An Anglican Response". Ecclesiology 1, n.º 3 (2005): 59–86. http://dx.doi.org/10.1177/1744136605052781.
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AbstractFollowing an initial exploration of the teaching of The Church of Jesus Christ, this paper argues that a comparison of The Church of Jesus Christ with the Thirty Nine Articles and recent Anglican ecumenical statements and agreements shows a significant degree of agreement between The Church of Jesus Christ and Anglican theology and ecclesiology. This agreement reflects the fact that both the Anglican tradition and the traditions of the churches in the Community of Protestant Churches in Europe have been shaped by the Reformation. It also shows the influence of a growing ecumenical consensus on ecclesiological issues. However, alongside this agreement there also remain significant points of difference about the relation between divine and human activity in the Church, the importance of tradition, the holiness of the Church and the nature of the Church’s unity. These points of difference need to be explored and debated by Anglicans and members of the Churches of the Community of Protestant Churches in Europe (CPCE).
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Abraham, Jessica Elizabeth. "Pernikahan "intra-religi": Kristen Protestan dan Katolik Roma". Kharisma: Jurnal Ilmiah Teologi 2, n.º 1 (28 de junio de 2021): 14–25. http://dx.doi.org/10.54553/kharisma.v2i1.53.
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ABSTRACT: While Christian teaching on marriage between a believer and an unbeliever is clear, the one between couples from different church traditions is not as straightforward. Although sharing several core beliefs, the differences that exist between the Protestant Church and the Roman Catholics are too real to be ignored. Besides, ignoring them may result in complications and conflicts in marriage life later. The research method used in this writing, which is a qualitative literature study, finds that there are several factors to be satisfied to build a strong marriage. This writing hopes to assist Protestant and Roman Catholic couples to assess their decision to get married by raising their awareness of some relevant differences between the two churches tradition. This writing will discuss the pillars of strong marriage, differences and similarities between Protestant and Roman Catholic teachings as well as some underlying conditions to be met to make a strong union between the two. Key words: marriage, church, tradition, Protestant, Catholics ABSTRAK: Ajaran Kristen tentang pernikahan antara orang percaya dan orang yang tidak percaya cukuplah jelas. Namun, pandangan Kristen tentang pernikahan pasangan yang berasal dari dua tradisi gereja yang berbeda tidaklah demikian. Meskipun memiliki beberapa kepercayaan inti yang sama, namun perbedaan yang ada di antara gereja Kristen Protestan dan Katolik Roma terlalu nyata untuk diabaikan. Lagipula, apabila diabaikan, perbedaan ini dapat mengakibatkan timbulnya masalah dan konflik di dalam rumah tangga kelak. Penelitian yang digunakan dalam penulisan ini, yaitu metode kualitatif studi pustaka, menemukan bahwa ada faktor yang harus dipenuhi agar sebuah pernikahan dapat dibangun dengan kokoh. Tulisan ini diharapkan dapat membantu pasangan dari latar belakang Kristen Protestan dan Katolik Roma untuk mempertimbangkan keputusan mereka untuk menikah dengan meningkatkan kesadaran mereka akan beberapa perbedaan yang relevan antara kedua tradisi gereja. Tulisan ini akan membahas tentang pilar pernikahan yang kokoh, perbedaan dan persamaan antara ajaran Protestan dan Katolik Roma serta beberapa syarat mendasar yang harus dipenuhi untuk menyatukan keduanya. Key words: pernikahan, gereja, tradisi, Protestan, Katolik
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Zahner, Walter. "Interaction/Cooperation". Actas de Arquitectura Religiosa Contemporánea 7 (1 de octubre de 2020): 2–23. http://dx.doi.org/10.17979/aarc.2020.7.0.6284.
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Since 2000, in Germany there are both new built churches (around one hundred, sixty for the Catholic dioceses) and abandoned churches (around 500-600 Catholic churches, as well as some 500 Protestants). The reconverted churches are a reality in the north and east of Germany, up to half the country. In the south, both in the Catholic dioceses and in the Protestant regional churches, there are only some first examples and initial debates on these issues. Most of the relevant works of architecture and art within ecclesiastical organizations are churches reorganized from the point of view of the portconciliar liturgy and for smaller parish groups. At present, there are already very good examples of all the indicated types of church architecture.
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WILLIAMS, GARRY J. "The Five Solas of the Reformation: Then and Now". Unio Cum Christo 3, n.º 1 (1 de abril de 2017): 13. http://dx.doi.org/10.35285/ucc3.1.2017.art1.
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Abstract: After a description of the five solas of the Protestant Reformation and their biblical basis, the rejection of the solas by the Roman Catholic Church at Trent and Vatican I is traced, focusing on revelation, justification, and worship. The account of Roman Catholic theology is brought up to date by an examination of changes that occurred at Vatican II. A different stance toward Protestants and the wider world is explained by a shift in the Church’s view of the nature-grace relationship. Despite this change, the core commitments of the Catholic Church on revelation, justification, and worship remain unaltered. They are held within a less adversarial but still expansionist Rome-centered theology that Protestants must continue to resist.
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Jacob, Fransico de Ch A. "Gereja Protestan di Timor Barat pada Masa Nederlandsch Zendeling Genootschap, 1820-1860". Theologia in Loco 3, n.º 1 (30 de abril de 2021): 19–42. http://dx.doi.org/10.55935/thilo.v3i1.211.
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Abstract
This article aims to describe and analyze - as comprehensively and objectively as possible - how the history of the Protestant Church in West Timor, especially during the Nederlandsch Zendeling Genootschap (1820-1860), took place. The results obtained clearly show that the Protestant Church continues to experience growth despite various challenges. One notable thing is that the growth of the Protestant Church in West Timor during the NZG period was not only due to the works of European missionaries but also because of the work of local people, both men, women, adults, and children.
Keywords: Protestant Church, NZG, West Timor
Abstract
Artikel ini bertujuan untuk mendeskripsikan dan menganalisis – sekomprehensif dan seobjektif mungkin – bagaimana Sejarah Gereja Protestan di Timor Barat, khususnya pada masa Nederlandsch Zendeling Genootschap (1820-1860) berlangsung. Hasil yang didapat sangat jelas menunjukkan bahwa Gereja Protestan di Timor Barat pada masa NZG terus mengalami pertumbuhan, terlepas dari berbagai tantangan yang dihadapi. Satu hal yang penting dicatat adalah bahwa pertumbuhan Gereja Protestan di Timor Barat pada masa NZG tidak hanya disebabkan usaha para misionaris Eropa, melainkan juga karena pekerjaan orangorang lokal, baik laki-laki, perempuan, orang dewasa, maupun anak-anak.
Kata-kata Kunci: Gereja Protestan, NZG, Timor Barat
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Tilghman, Laura M. "The Dead Are Dead/Ancestors Never Die: Migrants, Rural Linkages, and Religious Change in Northeastern Madagascar". Journal of Religion in Africa 48, n.º 4 (14 de febrero de 2020): 347–75. http://dx.doi.org/10.1163/15700666-12340147.
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Abstract This manuscript explores the dynamic between religion and rural-urban linkages in northeastern Madagascar. I find that church leaders have coalesced around two competing narratives of ancestors. Catholic churches see some types of migrant linkages (e.g., burial in the rural family tomb and participation in rural ancestral rituals) as being in line with Christian beliefs, while Protestant churches see these same activities as morally questionable or potentially satanic. To some degree Protestant migrants exert agency in the face of these religious teachings, and do not view their religion as an impediment to maintaining rural connections. However, quantitative analysis of rural-urban linkage behavior over a twelve-month period shows that Protestants have weaker rural ties compared to Catholics, even for behaviors that are not the focus of religious prohibitions. I offer several explanations for this finding. Protestant migrants are less motivated to invest in all types of rural linkages due to family conflicts after conversion, uncertainty about burial in the rural family tomb, reduced opportunities to develop affective ties with kin, and economic motivations to reduce rural demands on their urban wages.
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Spys, Olha. "Managing family crisis experience of Ukrainian protestant churches". Religious Freedom, n.º 21 (21 de diciembre de 2018): 94–109. http://dx.doi.org/10.32420/rs.2018.21.1259.
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The institution of the family is going through difficult times in Ukraine. According to Eurostatistics, the highest rate of divorces in Europe is in Ukrainian society - 61 %; more than half of the couples arebusted up. Beside that, the latest government policy in Ukraine is not stable when it comes to saving traditional institution of family based on christian values. This became a serious cause for raising a question about family ministration in church.
In this article it has been researched that in protestant’s segment of christianity of Ukraine a family ministration takes an important place. There are two strong directions in this particular ministration of Ukrainian Protestants: 1) ministrations oriented to prevent family crisis; 2) ministrations that involve direct work with marriage problems and family relations in general.
It has been analyzed that the scale of family ministrationss consists of 1) organization or co-organisation of family forums and conference at the national, regional, and city levels by Ukrainian Protestants. The purpose of these events is to join the efforts of public employees, scientists, pedagogues, social workers, psychologists, journalists, family activists and volunteers for assertion of family institution, popularization of family values, maintaining ideas and suggestions for developing national family politics. 2) Ukrainian Protestants initiate many social movements, alliances and missions which aims to develop healthy civil society based on christian family values.
It has been identified that ministration of Ukrainian Protestants in the field of family matters is noticed to be multidirectional – organizing trainings for men, women and youth, seminars and conferences, helping destitute children and orphans through adaptation and creation family type housing units, running of christian holiday’s camps, rehabilitation centres, services via mass media.
In addition to the public services, Ukraine Protestants assign huge importance to individual ministry by pastors, teachers and family consultants who pays great attention to consultations and prayers. During the years of religious freedom in Ukrainian Protestant church the cohort of professional psychologists, pedagogues, physicians has appeared, and helps to overcome relational, family and marital conflicts on a personal level as consultants and soulpastors.
As a conclusion, the article reveales that Protestant church in Ukraine has developed different methods in prevention and settlement of family crisis through different methods and forms of public service as well as counselling. This experience consists of: consolidation of family and it’s traditional model, popularization of christian family values, support of underprivileged men and women due to family crises, guardianship of orphans and children from dysfunctional families, adoption of orphans, formation of family type orphanages. Accumulation of experiences of Ukrainian Protestants could be useful for Ukrainian government as well as for the other churches.
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Schwarz, Karl W. "Theologie in laizistischen Zeiten". Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 106, n.º 1 (27 de agosto de 2020): 348–68. http://dx.doi.org/10.1515/zrgk-2020-0010.
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AbstractTheology in laicistic times. The breakdown of Habsburg monarchy and the consequences for protestantic colleges in the region of Danube and the Carpats. The article deals with the fate of protestant colleges in the Austrian-Hungarian Monarchy and its descendant states. Protestant teaching was restricted by a laicistic course of policy in Czechoslovakia (under Masaryk) and Austria (Socialist party). In Hungary, Horthy expected help and hope by the churches during the depression after the lost war, and therefore founded ecclesiastical academic institutes on university level. To this day, pastoral training is located in church-directed universities and colleges, whereas the public universities and colleges offer no theological courses. In Austria, the „Großdeutsche“ party supported the „Christlichsoziale“ party and its powerful (clerical) leader Ignaz Seipel under the condition that the 100 year old protestant seminary was incorporated with Vienna University. In Prag and Bratislava, Masaryk’s system of separation of state and church postboned the academic incorporation until 1990.
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Kim, Rebecca Y. y Sharon Kim. "Revival and Renewal: Korean American Protestants beyond Immigrant Enclaves". Studies in World Christianity 18, n.º 3 (diciembre de 2012): 291–312. http://dx.doi.org/10.3366/swc.2012.0026.
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Much research has been conducted on the various functions that Korean Protestant churches provide for Korean immigrants and the centrality of the church for the community. Most of this research, however, focuses on the Korean American church as an immigrant enclave. Korean American churches are studied essentially as ethno-religious enclaves, detached and secluded from the larger society. Counterbalancing this tendency, this paper examines the multidimensional ways that Korean American Protestants and their churches are extending beyond their ethnic borders. Korean immigrant churches are civically and religiously moving beyond the enclave while also catering to the needs of co-immigrants. Second-generation Korean American congregations are also engaging the broader society even as they create unique hybrid spaces for themselves. Finally, there are Koreans who enter the United States specifically as missionaries to evangelise individuals in and outside of the Korean Diaspora, including white Americans. In their varied ways, Korean American evangelicals are taking part in efforts to bring spiritual revival and renewal in America and beyond.
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Branković, Tomislav. "PROTESTANT RELIGIOUS COMMUNITIES IN SOCIALISTIC YUGOSLAVIA". POLITICS AND RELIGION JOURNAL 1, n.º 1 (15 de enero de 2007): 189–203. http://dx.doi.org/10.54561/prj0101189b.
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The work of Protestant religious groups in socialistic Yugoslavia was directly dependent on social and political circumstances in country. Protestant religious groups was numerous and various, not only in their relation with government, witth other religious groups, and the way they fulfi lled social obligations. Largest protestant churches> Evangelic Church and Reformed Christian Church, as traditional churches, have guided Protestant Christianity in Yugoslavia. Characteristics of their work are> respect for constitutional laws, cooperation with governmental agencies and high level of inter-religious tolerance. The other, less numerous Protestant Churches, was in some religious characteristic similar with traditional churches, but some of them wanted to go their own way with their own religious practice. Even tough Protestant religious groups and churches had considerable fewer believers then other traditional churches and religious groups in Yugoslavia (Serbien Ortodox Church, Catholic Church and Islamic Religion), they got more credits then they deserved. That was because they had international support and protection from their bases abroad or from international religious organizations in Europe and United States of America.
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Lin, Judith C. P. "A Newfound Friend or a Good Old Companion?" PNEUMA 40, n.º 3 (16 de octubre de 2018): 306–25. http://dx.doi.org/10.1163/15700747-04003001.
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Abstract Recent studies suggest that a significant number of Taiwanese Protestant churches have been heavily influenced by the charismatic movement since the 1980s. A strong case can be made, however, that the “charismatic” character has been inherent in Taiwanese Protestantism since long before 1980, not least because the charismatic character has much in common with the spiritual instincts of people in Taiwan. By studying the works of two prominent preachers (Kou Shih-yuan and Wu Yung) and certain issues of the Taiwan Church News (Presbyterian Church in Taiwan), I will show that a sizeable number of Protestants in Taiwan before 1980 embraced the realm of spiritual and demonic beings, although they showed different degrees of friendliness towards charisms. I will conclude that, rather than speaking of the “charismaticization” of churches in Taiwan, perhaps we ought to speak of the rediscovery of the charismatic character that is inherent in churches in Taiwan.
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Biess, Frank. "A Church Divided: German Protestants Confront the Nazi Past". Central European History 39, n.º 1 (marzo de 2006): 173–75. http://dx.doi.org/10.1017/s0008938906390061.
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In this useful and informative study, Matthew Hockenos examines German Protestants' confrontations with the Nazi past in the early postwar period. Following an entire series of recent studies on postwar memory, Hockenos, too, disproves the long-held assumption that postwar Germans simply repressed the past. Instead, Hockenos unearths a comprehensive and often controversial Protestant discourse about the Nazi past. To be sure, Protestant memory, as this study makes clear, did not entail an “honest, open postwar discussion of the church's complacency and complicity in the face of Nazis' illegal, inhumane, and unchristian policies” (p. 10). Yet the significance of this book does not primarily consist of exposing rather unsurprising deficiencies of Protestant memories. More importantly, it reveals the considerable internal disagreements of a “divided Church” about the Nazi past, and it demonstrates the crucial significance of long-standing theological and doctrinal differences for shaping Protestant responses to the Nazi past.
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Scutts, Sarah. "‘Truth Never Needed the Protection of Forgery’: Sainthood and Miracles in Robert Hegge’s ‘History of St. Cuthbert’s Churches at Lindisfarne, Cuncacestre, and Dunholme’ (1625)". Studies in Church History 47 (2011): 270–83. http://dx.doi.org/10.1017/s0424208400001017.
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Robert Hegge’s ‘History of St. Cuthbert’s Churches at Lindisfarne, Cuncacestre, and Dunholme’ was one of many texts produced in the early modern period which portrayed and assessed the Anglo-Saxon Church and its saints. This Protestant antiquarian work fits into a wider tradition in which the medieval past was studied, evaluated and employed in religious polemic. The pre-Reformation Church often played a dual role; as Helen Parish has shown, the institution simultaneously provided Protestant writers with historical proof of Catholicism’s league with the Antichrist, while also offering an outlet through which to trace proto-Protestant resistance, and thereby provide the reformed faith with a past. The Anglo-Saxon era was especially significant in religious polemic; during this time scholars could find documented evidence of England’s successful conversion to Christianity when Pope Gregory the Great sent his missionary, Augustine, to Canterbury. The See of Rome’s irrefutable involvement in the propagation of the faith provided Catholic scholars with compelling evidence which not only proved their Church’s prolonged existence in the land, but also offered historic precedent for England’s subordination to Rome. In contrast, reformed writers engaged in an uneasy relationship with the period. Preferring to locate the nation’s Christian origins in apostolic times, they typically interpreted Gregory’s conversion mission as marking the moment at which Catholic vice began to creep into the land and lay waste to a pure primitive proto-Protestant faith. In order to legitimize the establishment of the Church of England, Catholicism’s English foundations needed to be challenged. Reformers increasingly placed emphasis upon the existence of a proto-Protestant ‘strand’ that predated, but continued to exist within, the Anglo-Saxon Church. Until the Norman Conquest, this Church gradually fell prey to Rome’s encroaching corruption, and enjoyed only a marginal existence prior to the Henrician Reformation in the 1530s. Thus Protestants had a fraught and often ambiguous relationship with the Anglo-Saxon past; they simultaneously sought to trace their own ancestry within it while exposing its many vices. This paper seeks to address one such vice, which was the subject of a principal criticism levied by reformers against their Catholic adversaries: the unfounded creation and veneration of saints. Protestants considered the degree of significance the medieval cult of saints had attached to venerating such individuals as a form of idolatry, and, consequently, the topic found its way into countless Reformation works. However, as this essay argues, reformed attitudes towards sainthood could often be ambivalent. Texts such as Hegge’s prove to be extremely revealing of such ambiguous attitudes: his own relationship with the saints Cuthbert, Oswald and Bede appears indistinct and, in numerous instances, his understanding of sanctity was somewhat contradictory.
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Sokół, Teresa. "Protestanci w regionie kaliskim w XVI-XVIII wieku i ich budownictwo kościelne. Zarys problematyki". Zeszyty Kaliskiego Towarzystwa Przyjaciół Nauk 21 (31 de diciembre de 2021): 194–222. http://dx.doi.org/10.4467/26578646zknt.21.009.17593.
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Protestants in the Region of Kalisz from 16th to 18th Century and Their Sacral Architecture: an Outline The aim of this study is to offer a brief outline of protestant sacral architecture in the region of Kalisz, comprised of historic counties of Kalisz, Pyzdry and Konin from the 16th to 18th Century. Author tries to trace foundations of new parish churches for the United Brotherhood and lutheran communities. The general research question posed in this study targets different typologies of protestant church architecture in the region, including analysis of architecture and arrangements of interior, with focus on longevity of some typological units. Those issues were backgrounded in the historical framework of protestantism in the region of Kalisz, including situation of different waves of immigration or religious exile from other countries, affecting local confessions (to mention imigrants from Bohemia, Silesia or German-speaking rural colonists, called “Olędry”) from the outbreak of protestantism, counterreformation in Poland and introduction of religious tolerance in the mid-18th Century. The last factor affected protestant sacral architecture in many ways, allowing many new interesting and monumental churches of lutheran confessions to be constructed, often showing innovation in form and spatial arrangement.
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Nowakowski, Przemysław. "Kościół rzymskokatolicki w poszukiwaniu interkomunii z Kościołami odmiennych tradycji liturgicznych". Ruch Biblijny i Liturgiczny 60, n.º 2 (30 de junio de 2007): 97. http://dx.doi.org/10.21906/rbl.340.
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After the Second Vatican Council the Roman Catholic Church recapitulated all his teaching on the Holy Eucharist, coming back to its biblical and patristic roots. At the same time Church was looking for the best way to common Eucharistic Table with different Christian communities – eastern and western. The intercommunion exists just between Catholics and Orthodox in the very special situations. The intercelebration is not possible yet in the absence of ecclesiological and doctrinal communion. The lack of apostolic succession and the other interpretation of the sacraments causes more difficulties on the way to intercommunion with Protestants. A lot of popular initiatives are taken recently in order to make the common Eucharist closer. Protestant Churches regards the practice of intercommunion as one of the means to the complete union among Christians. The Roman Catholic Church emphasizes that intercommunion is just to be an ultimate aim of the Churches union.
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Ananta, William Ricky y Khotbatul Laila. "Tinjauan Yuridis terhadap Perceraian Menurut Undang-Undang Nomor 1 Tahun 1974 tentang Perkawinan Sebagaimana diubah dengan Undang-Undang Nomor 16 Tahun 2019 dan Norma Agama Kristen Protestan". Bhirawa Law Journal 2, n.º 2 (29 de noviembre de 2021): 130–35. http://dx.doi.org/10.26905/blj.v2i2.6828.
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The divorce rate in Indonesia is getting higher. come from all classes of Indonesian citizens, both high and low social status, and from different religious backgrounds. In Law Number 1 of 1974 concerning Marriage, the aim is to complicate Divorce, but it also regulates divorce. Teachings on the norms of Protestant Christianity also prohibit Divorce which is an act that is hated by the divine Jesus. The church as an institution that regulates Protestant Christians does not allow divorce decisions made by its congregation. Therefore here the author raises the issue of how the juridical review of Divorce according to the Marriage Act and the christian norms of Protestants and the legal consequences for protestant Christians. This research is normative legal research using legislation approach and comparison approach, therefore this research uses primary, secondary, and tertiary legal materials.Based on the research results, the authors obtained answers to existing problems. Termination of Marriage due to Divorce based on the norms of Protestant Christianity for adherents is legal according to the Legislation, however the church as an institution that regulates its people there is still no certainty regarding Divorce. Protestant churches only assist congregations who want to divorce but do not prohibit them because divorce is a civil right of all Indonesian citizens, but the church is still responsible for its congregation who commits divorce. The legal consequences of divorce are the breaking up of the husband and wife relationship, the consequences for the child, and the consequences for joint property. According to the norms of Protestant Christianity, the result of Divorce is sin.
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Somavilla, Enrique. "Protocolo, historia y desarrollo de las Iglesias Protestantes /Protocol, history and development of the Protestant Churches". REVISTA ESTUDIOS INSTITUCIONALES 5, n.º 8 (26 de julio de 2018): 95. http://dx.doi.org/10.5944/eeii.vol.5.n.8.2018.21876.
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El anglicanismo, cuyo origen se remonta a la Iglesia de Inglaterra, con Enrique VIII, constituye hoy una comunión de Iglesias de tipo episcopal que se mantienen unidas a la sede de Canterbury. La Iglesias Luteranas, provienen de la reforma del siglo XVI emprendida por Martín Lutero. Su lucha fue por la reforma de la Iglesia de Cristo. La Iglesias reformadas o presbiterianas son aquellas comunidades herederas del reformador Juan Calvino. Todas provienen del mismo tronco, pero su dispersión ha sido muy determinante. Es decisivo tener en cuenta cómo el conjunto de estas Iglesias, tratan de mantener ciertos vínculos con la Iglesia católica. Su liturgia ha ido perdiendo riqueza y fuerza ante la masiva depuración hecha por las distintas Iglesias y Comunidades eclesiales. Aún con todo poseen un protocolo y un ceremonial muy interesante, después de su separación de Roma, en el año 1520, fecha histórica de la cristiandad occidental.___________________________________________The Anglicanism, which origin goes back to the Church in England by the times of Henry VIII, constitutes a community of Episcopal churches in unity with Canterbury seat. The Luteran Churches come from the Reform in the XVI century with Martin Luther’s leading. Martin’s goal was to reform Christ’s Church. The Presbyterians and the Reformed Churches are the heiress communities of John Calvin’s Reform. All of them have the same origin, however their dispersion has been very important to determinate their outcomes. It is very important to take into account the way these groups of Churches tried to keep some kind of links with the Catholic Church. Their liturgy has lost richness and strength progressively due to the depuration made by the different churches and ecclesial communities. And yet, they have a very interesting protocol and ceremonial after their break-up with Rome in 1520, a historical date on the western Christianity.
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Blikstad, Emmaline. "Identity, Belonging, and Christian Community in Protestant Responses to the Aryan Paragraph in Nazi Germany". Florida Undergraduate Research Journal 2, n.º 1 (febrero de 2023): 73–89. http://dx.doi.org/10.55880/furj2.1.06.
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Examining Christianity and its representative denominations and groups in Nazi Germany has led scholars to try to construct how these Christian groups interacted with a government which institutionalized the death of millions. The focus of past scholarship has centered on debates over the extent to which institutional Protestant Christianity and individual Protestants opposed Adolf Hitler’s regime and Nazism. The focus of this thesis examines how four Protestants or Protestant groups employed definitions of what made one a Jewish Christian, what being Jewish meant, and who was included within the larger Christian community in their 1933 responses to the Aryan paragraph. These responses originated from the Lutheran pastor, Dietrich Bonhoeffer, the General Synod of the Protestant Church of the Old Prussian Union, the faculty of theology at the University of Marburg, and the German Christian movement. Though each response to the Aryan paragraph utilized a unique definition of Jewish Christians and Christian community, they all reveal a Protestant church unprepared to answer the questions of belonging and identity posed by its society. In their search for a unified answer to the question of whether a baptized Jew belongs in the Protestant church, Protestants displayed that they had no unified answer. The consequences of not belonging in Nazi Germany could and did lead to discrimination, persecution, and genocide.
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Homer, Michael W. "Seeking Primitive Christianity in the Waldensian Valleys: Protestants, Mormons, Adventists and Jehovah's Witnesses in Italy". Nova Religio 9, n.º 4 (1 de mayo de 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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Porada, Rajmund. "Ecumeny at a Crossroads: Toward Unity or Community?" Religions 15, n.º 4 (3 de abril de 2024): 454. http://dx.doi.org/10.3390/rel15040454.
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This article addresses determinants of the ecumenical impetus’ weakening in the second half of the twentieth century. This situation invokes a key question about the purpose of the ecumenical journey. Despite the complexity and multiplicity of problems dividing the Churches, it was acknowledged that the main reason for stagnation was differences in understanding the Church. The Dominus Iesus declaration represented a kind of caesura, one marking a divergence in the aims of the ecumenical path, especially in Catholic–Protestant relations. Since then, certain statements on the Protestant side signal a clear attempt at distancing themselves from the concept of visible unity. They have come to prefer an alternative model of a community of Churches. Some have, in turn, put forward arguments for the apparent nature of such an alternative. In fact, the realisation of the Church’s visible unity can only take place “through” and “in” the community of various Churches. The Church herself is the assembly (community) of all peoples and nations in one people under God.
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Stark, Rodney y Buster G. Smith. "Pluralism and the Churching of Latin America". Latin American Politics and Society 54, n.º 2 (2012): 35–50. http://dx.doi.org/10.1111/j.1548-2456.2012.00152.x.
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AbstractReliable data on Protestant and Catholic membership in 18 Latin American nations show that Protestants have recruited a larger percentage of the population in many nations than previously estimated. Analysis of these data shows that, as predicted by the theory of religious economies, the Catholic Church has been invigorated by the Protestant challenge: Catholic mass attendance has risen to unprecedented levels, and is highest in nations where Protestants have made the greatest gains.
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Giffone, Benjamin D. "Can Theological Interpretation Soften the Protestant Problem of Old Testament Textual Plurality? : Jeremiah as a Test Case". European Journal of Theology 29, n.º 2 (1 de septiembre de 2020): 153–78. http://dx.doi.org/10.5117/ejt2020.2.004.giff.
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Summary Discoveries in the last century which contribute to the field of Old Testament textual criticism raise challenges for Protestant use of the Masoretic Text and canon, and for evangelical doctrines of the authority and perspicuity of Scripture. Protestants maintain that the authority of the New Testament is self-attesting, not derived from the Church. Difficulties arise when Protestants apply this understanding to the Old Testament, particularly to the Masoretic Text and canon used to exclude the Apocrypha. Of particular interest is the Masoretic Text of Jeremiah, which is widely acknowledged by textual critics to represent a later version of the book than the LXX text of Jeremiah. Protestant use of the Masoretic canon (and later text of Jeremiah) in light of the early church’s preference for the LXX (text and canon) entails 1) a recognition that community reception plays a significant role in determining the extent of the canon ‐ and that, through Jerome, Rabbinic Judaism’s Bible served to ‘correct’ the Spirit-filled church’s canon; and 2) that catholicity cannot be an adequate basis for recognizing the Old Testament canon, given that the Church has never been unanimous on this point. Through the lens of the self-attesting witness of the New Testament to Christ, ‘theological interpretation’ of the Old Testament may allow evangelicals to maintain a high view of the Old Testament as Scripture while tolerating some uncertainties concerning the precise text and outer canonical bounds of the Old Testament.
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RENAUD, TERENCE. "HUMAN RIGHTS AS RADICAL ANTHROPOLOGY: PROTESTANT THEOLOGY AND ECUMENISM IN THE TRANSWAR ERA". Historical Journal 60, n.º 2 (24 de noviembre de 2016): 493–518. http://dx.doi.org/10.1017/s0018246x16000303.
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AbstractFrom the 1920s through the 1940s, European and Anglo-American Protestants perceived a crisis of humanity. While trying to determine religion's role in a secular age, church leaders redefined the human being as a theological person in community with others and in partnership with God. This new anthropology contributed to a personalist conception of human rights that rivalled Catholic and secular conceptions. Alongside such innovations in post-liberal theology, ecumenical Protestants organized a series of meetings to unite the world churches. Their conference at Oxford in July 1937 led to the creation of the World Council of Churches. Thus, Protestants of the transwar era supplied the two main ingredients of any human rights regime: a universalist commitment to defending individual human beings regardless of race, nationality, or class and a global institutional framework for enacting that commitment. Through the story of Protestant thinkers and activists, this article recasts the history of human rights as part of a larger history of critical reappraisals of humanity. Understanding why human rights came into prominence at various twentieth-century moments may require abandoning ‘rights talk’ for human talk, or, a comparative history of radical anthropologies and their relationship to broader socio-economic, political, and cultural crises.
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Stepan-Norris, Judith y Caleb Southworth. "Churches as Organizational Resources". Social Science History 31, n.º 3 (2007): 343–80. http://dx.doi.org/10.1017/s014555320001378x.
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Employing a historical dataset on Detroit in the 1950s, this article uses geographic models to show the political impact of churches and religious populations on presidential voting. Multilevel models separate the relative impact of individual denomination, the effect of congregants in neighborhoods, and the importance of the physical presence of a church. Existing studies of geography and religion examine a few denominations; here a full set of religious denominations is compared on support for Democratic Party voting and “social movement-like” voting for the Progressive Party. Mainline Protestant churches are associated with support for a conservative social agenda. The presence of synagogues and Catholic churches in neighborhoods is positively related to progressive electoral outcomes. Black Protestant churches are positively related to Democratic Party voting but did not alter the Progressive Party vote. The effect of denomination on political behavior and the geographic extent of a church’s influence on surrounding urban communities are shown to be spatially segregated and to depend on the class structure of neighborhoods.
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Hage, Jan y Marcel Barnard. "Muziek als missie: Over Willem Mudde en zijn betekenis voor de kerkmuziek". NTT Journal for Theology and the Study of Religion 66, n.º 4 (18 de noviembre de 2012): 283–98. http://dx.doi.org/10.5117/ntt2012.66.283.hage.
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Under the influence of Calvinism, the musical situation in the Protestant churches in the Netherlands was for a long time marked by sobriety, with attention focused on congregational singing. In the 20th century, church music gained importance through a dominant flow of Lutheran influence. Generally, the liturgical movement highlighted the role of music in worship. The Lutheran church musician Willem Mudde successfully called attention to the German church music reform movement. Inspired by the writings of the German theologian Oskar Söhngen, he strived to apply the ideals and practices of this German movement to the Dutch Protestant churches. He succeeded through his zeal and organisational skills, not only in the Lutheran church but also in other Protestant churches. The idealistic character and educational aims of the movement, however, could not offset the growing individualism and the ongoing crisis in the churches.
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Benedicte, Baraka Banyene, Kifleyesus Andemariam y Susan Wasike. "Leadership Styles and Church Performance; A Survey of Protestant Churches in Ongata Rongai". Journal of Human Resource &Leadership 6, n.º 1 (2 de junio de 2022): 99–113. http://dx.doi.org/10.53819/81018102t2073.
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Several churches around the world have experienced performance challenges because of factors such as lack of good leadership, lack of resources, poor vision, poor communication, and difficultly to access to the youth which have made it difficult for churches to grow their membership. The general objective of this research was to assess the influence of leadership styles on church performance in Protestant churches in Ongata Rongai. The study specifically focused on studying the influence of the transformational and transactional leadership styles on church performance by viewing church performance from the angle of church membership retention and church membership growth. This study is a survey that used the correlational research design to collect data from 256 respondents who were church members from five selected Protestant churches in Ongata Rongai. The data collected was analyzed using the Statistical Package for Social sciences (SPSS) version 23 and the research results revealed that church leaders in Protestant churches in Ongata Rongai use both the transformational and the transactional leadership style. The research results also indicated that the transformational leadership style has a positive but weak influence on church performance while the transactional leadership style has a positive and strong influence on church performance. The study recommended that church leaders incorporate more transactional practices in their leadership and that churches invest in capacity building of their leaders. Keywords: Transformational leadership, Transactional leadership style, Performance & Churches
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Von Sinner, Rudolf y Henrique Luiz Arnold. "COVID-19: tentação e responsabilidade | COVID-19: temptation and responsibility". Caderno Teológico da PUCPR 5, n.º 2 (4 de marzo de 2021): 10. http://dx.doi.org/10.7213/2318-8065.05.02.p10-23.
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Com base em pesquisa bibliográfica e documental, este ensaio reflete sobre a importância de uma postura, reflexão e ação responsáveis da igreja luterana em meio à pandemia do COVID-19, diante de posturas religiosas que, irresponsavelmente, negam a seriedade da situação e descartam resultados de pesquisas científicas e as recomendações de comportamento delas decorrentes. Recorrendo a Viktor Frankl e Martin Lutero, discorre sobre a tentação de Deus implicada nestas posturas, já presentes na época da Reforma protestante, e defende, com Dietrich Bonhoeffer, que o lugar da igreja é no centro da realidade, em diálogo, solidariedade e cuidado. Enquanto precisam fechar as portas dos tempos, não devem fechar-se à sua missão.AbstractBased on bibliographical and documentary research, this essay reflects on the importance of a responsible attitude, reflection and action of the Lutheran church in the midst of the COVID-19 pandemic, confronting religious attitudes that, irresponsibly, deny the seriousness of the situation and dismiss results of scientific research and the recommendations for adequate behaviour stemming from them. With reference to Viktor Frankl and Martin Luther, the article promotes a discourse on tempting God implied in such attitudes, already present during the Protestant Reformation, and defends, with Dietrich Bonhoeffer, that the church’s place is in the centre of reality, in dialogue, solidarity and care. While churches need to close their temple’s doors, they must not retreat from their mission. AbstractBased on bibliographical and documentary research, this essay reflects on the importance of a responsible attitude, reflection and action of the Lutheran church in the midst of the COVID-19 pandemic, confronting religious attitudes that, irresponsibly, deny the seriousness of the situation and dismiss results of scientific research and the recommendations for adequate behaviour stemming from them. With reference to Viktor Frankl and Martin Luther, the article promotes a discourse on tempting God implied in such attitudes, already present during the Protestant Reformation, and defends, with Dietrich Bonhoeffer, that the church’s place is in the centre of reality, in dialogue, solidarity and care. While churches need to close their temple’s doors, they must not retreat from their mission.
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Jacobs, Uwe Kai. "Demokratie? Zur Hermeneutik der allgemeinen Kirchenwahl und zur partizipativen Kirchenkultur". Kirche und Recht 26, n.º 1 (2020): 111. http://dx.doi.org/10.35998/kur-2020-0008.
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Tan, Gabriel. "William T. Cavanaugh’s Eucharistic “Reimagination” of Space and Time". Asia Journal Theology 37, n.º 1 (30 de abril de 2023): 74–93. http://dx.doi.org/10.54424/ajt.v37i1.70.
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Asian churches, indebted to fervent and faithful missionaries, have long understood that the church is called to challenge the culture around us, including the world’s concept of the sacred-secular divide. Still, we, as part of the Protestant Church, have unknowingly adopted this worldly imagination in subtle ways, especially with regard to the church’s understanding of space and time. Using the works of William Cavanaugh, this article seeks an understanding of space and time that primarily grounds itself in the Eucharist and, therefore, in the church’s identity as the Body of Christ, radically different from how the world defines it. It then explores some practical implications in discipleship and missions.
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Lee, Saehwan y Seil Oh. "Religion and Public Conflict in the Post-COVID Era: The Case of Protestant Churches in South Korea". Religions 12, n.º 10 (9 de octubre de 2021): 851. http://dx.doi.org/10.3390/rel12100851.
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Governments have attempted to contain the COVID-19 outbreak with a variety of regulations, including social distancing, facemask mandates, or limits on gatherings. South Korea was concerned by the “supercluster” case of a sectarian religious organization in February 2020. Since then, some Protestant churches have periodically caused cluster infections showing antagonism against health authorities. First, we traced all 2020 cluster cases and identified their denominational characteristics. We then utilized the 2020 CISJD data and conducted a series of multivariate regressions to answer the research question, “What causes differences among denominations in attitudes toward public disease control and in-person service attendance?” Results indicated that Protestants affiliated with liberal churches were more likely to follow public disease control guidelines and less likely to attend in-person religious services during the COVID-19 pandemic as compared with individuals from other denominations. Protestants affiliated with moderate, conservative, and fundamentalist churches tended to share antagonism toward public disease control, while cherishing in-person community rituals. This research highlights social implications of public conflict in Korea, where many Protestant churches have emphasized the significance of traditional worship services, claiming the constitutional right of religious freedom, while the majority of citizens, religious and non-religious, disagree with such exclusive claims against public safety.
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Canales Ramírez, Diego. "Efectos de la reforma protestante en el sistema de relaciones internacionales de Europa Occidental". Revista de Historia y Geografía, n.º 32 (24 de mayo de 2018): 41. http://dx.doi.org/10.29344/07194145.32.1259.
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Las críticas de Martín Lutero a la Iglesia Católica provocaron una fuerteconvulsión en el seno de la sociedad occidental, pero también provocaron uncambio ideológico que repercutiría fuertemente en el sistema de relacionesinternacionales de Europa Occidental, al generar una polarización entre dosbloques de Estados claramente enfrentados. Por un lado, se encontraban lospaíses que adoptaron la Reforma, especialmente aquellos del norte de Europa,sobre todo Inglaterra, Suecia y Dinamarca, y por el otro lado, aquellos queaún seguían fieles ideológicamente al mandato del papado, como España.La Reforma permite a los Estados que adoptan dicha confesión el control dela Iglesia por el Estado, y a través de ésta, obtener beneficios económicosque permiten el enriquecimiento de las arcas fiscales, pero que generaronuna separación en Europa entre un bloque católico y otro protestante, queconducirían a enfrentamientos armados entre ambos.Palabras clave: Reforma Protestante, Iglesia, Relaciones Internacionales,EuropaEffects of the protestant reformation in the international relations system in Western EuropeAbstractMartin Luther’s criticism about the Catholic Church provoked a strong convulsionwithin Western society, but also an ideological change that wouldimpact heavily on the system of international relations in Western Europe,generating a polarization between two blocks of States clearly confronted.On the one hand, there were countries that adopted the Reformation, especiallythose in Northern Europe, as England, Sweden and Denmark, and on the other hand, those who were still ideologically faithful to the mandate of the Papacy, as Spain. The reform allows States adopting such a confession to have control over the Church and through it, to get economic benefits that allow the enrichment of the treasury, but that created a separation in Europe between Catholics and Protestants leading to armed conflicts between them.Keywords: Protestant Reformation, Church, international relations, EuropeEfeitos da reforma protestante no sistema de relações internacionais da Europa OcidentalResumoAs críticas de Martín Lutero a Igreja Católica provocaram uma forte convulsãono seio da sociedade ocidental, mas também provocaram uma mudançaideológica que repercutiu fortemente no sistema de relações internacionaisda Europa Ocidental, ao gerar uma polarização entre dois blocos de Estadosclaramente enfrentados. Por um lado, encontram-se os países que adotarama Reforma, especialmente aqueles do norte da Europa, especialmente Inglaterra,Suécia e Dinamarca, e por outro lado, aqueles que ainda eram fiéisao mandato do papado, como Espanha. A reforma permite aos Estados queadotam dita confissão o controle da Igreja sobre o Estado e, através dela,obter benefícios económicos que permitiram o enriquecimento das arcasfiscais, mas que geraram uma separação na Europa entre um bloco católicoe outro protestante, que conduziriam a confrontos armados entre os dois.Palavras-Chave: Reforma Protestante, Igreja, Relações Internacionais,Europa
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Ndzotom Mbakop, Antoine Willy. "Language choice in multilingual religious settings". Pragmatics and Society 7, n.º 3 (12 de septiembre de 2016): 413–35. http://dx.doi.org/10.1075/ps.7.3.04ndz.
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This paper investigates the impact of the historical factor on language choice in Protestant Churches in Cameroon. It is based on the postulate that religious languages are more stable than their secular counterparts, not only in their forms, but also in their variety. Therefore, it was hypothesized that the first language group to come in contact with the mother mission society of a religious variety is likely to remain the major group in the church, and its language, the liturgical language. To verify this hypothesis, the researcher analysed language use in three Protestant parishes located in the Yaoundé metropolis: the Oyom-Abang parishes of the Eglise Evangélique du Cameroun and Eglise Presbytérienne Camerounaise, and the Yaoundé-Melen-Philadelphie parish of the Eglise Protestante Africaine. The data were collected via participant observation and informal interviews. Their analysis revealed that the use of indigenous languages for key parts of a church service in the three parishes selected was usually associated with the place where the Church was founded, which is the area where its mother mission society first settled in the country. In that vein, the following languages were reported: Bamileke at EEC Oyom-Abang, Basaa at EPC Oyom-Abang, and Ngumba (Kwasio) at EPA Yaoundé-Melen-Philadelphie.
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Boyko, B. Ye. "Features of education and upbringing of Protestants of Volyn province in the first half of the nineteenth century". Ukrainian Religious Studies, n.º 47 (3 de junio de 2008): 164–73. http://dx.doi.org/10.32420/2008.47.1959.
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The relevance of the topic is primarily due to the fact that in recent years the Protestant churches of Ukraine have increasingly been directing activities towards raising the educational level of their pastors and believers. The proportion of Protestants among university students who receive state diplomas in various specialties is noticeably increasing. Obviously, the emergence of such a tendency is not coincidental and is connected with the desire of Protestant organizations to increase their influence in order to achieve a more successful policy of proselytism.
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Clarke, Brian y Stuart Macdonald. "How are Canada’s Five Largest Protestant Denominations Faring? A Look at the 2001 Census". Studies in Religion/Sciences Religieuses 40, n.º 4 (10 de octubre de 2011): 511–34. http://dx.doi.org/10.1177/0008429811418776.
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This paper examines how changing patterns of religious affiliation in Canada have affected its five largest Protestant denominations since World War II, by looking at both Census data as well as church membership and Sunday school enrolment figures. On the whole, these denominations did well in the 1950s, but in the 1960s they experienced a relative decline, and thereafter an absolute decline. This decline, which began among the latter edge of the baby boomers, was sudden and precipitous. So where did their former affiliates go? Some of them identified themselves as having “No Religion.” Others, we will argue using demographic comparisons, identified themselves using the generic terms “Protestant” and “Christian.” These two categories have grown so quickly that they now account for half of the country’s Protestants outside the Protestant 5. Using the same techniques, we will further argue that many of these generic Christians have a weak connection with organized religion. Finally, we argue that the identification of “No Religion” is not a temporary stage in the life cycle, but rather represents a growing and persistent trend. Taken together, these developments signify a persistent and deepening decline among those who would have formerly affiliated with the Protestant 5. In addition to this trend, we also identify a rapidly growing number of youths who have never identified with organized religion. As a result, the Protestant 5 are facing a novel situation in which a growing number of Canadians simply do not have any idea what they, or Christianity in general, are about. Such a situation is an unprecedented one in our nation’s history. And the signs are that this trend is gaining momentum. Le présent article étudie l’impact, depuis la Deuxième Guerre Mondiale, des changements d’affiliation religieuse sur les cinq confessions protestantes les plus importantes au Canada. Cette étude est fondée sur les résultats des recensements et sur le nombre des adhésions aux églises et aux “Sunday Schools”. De manière générale, ces églises ne connurent pas de problème dans les années 1950. À partir des années 1960, un déclin relatif se fit jour, suivi d’un déclin absolu. Ce déclin, amorcé avec la dernière vague des baby boomers, fut soudain et rapide. Qu’est-il advenu des anciens adhérents? Certains d’entre eux disent d’eux-mêmes qu’ils n’ont pas de religion (“aucune religion”). D’autres, selon nos comparaisons démographiques, se placent sous les bannières génériques de “Protestant” et de “Chrétien”. Ces deux catégories ont connu une telle croissance qu’elles renferment maintenant plus de la moitié des Protestants du Canada (hors les cinq confessions protestantes). Nous avançons qu’un nombre de ces “Chrétiens génériques” n’ont qu’un lien lâche avec des groupes religieux organisés traditionnels. Enfin, nous soutenons que le choix de l’appellation “aucune religion” n’est pas temporaire, mais représente plutôt une tendance croissante. Ce sont là des manifestations significatives du déclin des adhésions aux cinq confessions protestantes. De plus, nous notons qu’un nombre croissant de jeunes ne s'identifient à aucune religion organisée traditionnelle. Les cinq confessions protestantes font donc face à une situation nouvelle : un nombre grandissant de Canadiens ne savent pas ce que sont ces confessions, ni ne savent ce qu’est le christianisme. Il s'agit là d’une situation sans précédent dans l’histoire de notre pays, et tout indique que cette tendance va en s'accentuant.
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Vos, Alrik y Stefan Paas. "Nieuwe kerkvorming als kwantitatieve groeistrategie". Religie & Samenleving 8, n.º 2 (1 de septiembre de 2013): 265–88. http://dx.doi.org/10.54195/rs.12681.
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This article reflects on the thesis that new church formation (church planting) is “the most effective evangelistic strategy under heaven” (Peter Wagner). This thesis has achieved the status of doctrine among Evangelical Protestants. It has also found wide acceptance within many Dutch Protestant denominations, in particular the ones with an evangelical mind-set. It is widely believed that church planting is a major strategy for quantitative church growth, by attracting people without a Christian background (‘conversion growth’). These assumptions seem to be closely related to Religious Market Theory. Obviously, any proven strategy for quantitative church growth is highly relevant for the secular context of Western Europe. This article investigates whether these assumptions, of a strategy that originated in America, are justified with respect to the Dutch context. Research is presented, that was recently done in the Netherlands. Its results indicate that churches less than ten years old are, under certain conditions, more effective in reaching outsiders than older churches. Some explanations for this relative success are discussed. It appears that the three main factors for numerical success are: a demographically convenient location, entrepreneurial leadership in line with the ethos of the community, and a concentrated use of time, money and resources.
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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 (junio de 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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Kurta, József Tibor. "A protestáns gregoriánum utóélete az erdélyi kortárs egyházzenei életben". Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 68, n.º 1 (30 de junio de 2023): 146–55. http://dx.doi.org/10.24193/subbtref.68.1.09.
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The Afterlife of Protestant Gregorian Chant in Contemporary Transylvanian Church Music. The loss of the genre of Protestant Gregorian chant did not mean the complete disappearance of Gregorian chant from the life of the Protestant churches in Transylvania
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Bongo, Ade Rikky, Abd Syukur Ibrahim y Gatut Susanto. "Tindak Tutur Direktif dalam Khotbah Pendeta di Gereja Kristen Protestan Kota Malang". Jurnal Pendidikan: Teori, Penelitian, dan Pengembangan 6, n.º 2 (28 de febrero de 2021): 285. http://dx.doi.org/10.17977/jptpp.v6i2.14502.
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<p><strong>Abstract:</strong> This study aims to describe the use of directive speech acts in the context of Protestant Christian sermons. This research is a type of pragmatic research that examines the meaning of a speech in a particular context. The data source of this research was obtained from reverend sermons in five churches in Malang. The results showed that the preaching speech of the reverend in a Protestant Christian church in Malang used directive speech acts to express order to the congregation. These orders are studied based on the form of directive speech, the function of directive speech, and the strategy for delivering a directive speech. </p><strong>Abstrak:</strong><em> </em>Penelitian ini bertujuan untuk mendeskripsikan penggunaan tindak tutur direktif dalam konteks khotbah keagamaan Kristen Protestan. Penelitian ini merupakan jenis penelitian pragmatik yang mengkaji makna dari sebuah tuturan dalam konteks tertentu. Sumber data penelitian ini diperoleh dari tuturan khotbah pendeta di lima gereja yang berada di Kota Malang. Hasil penelitian menunjukkan bahwa tuturan khotbah pendeta di gereja Kristen Protestan yang berada di kota Malang menggunakan tindak tutur direktif untuk menyatakan suatu perintah kepada jemaat. Perintah tersebut dikaji berdasarkan wujud tuturan direktif, fungsi tuturan direktif, dan strategi penyampaian tuturan direktif.
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McKee, Elsie. "Katharina Schütz Zell, Idelette de Bure, and Reformed Women’s Views and Experience of Marriage". REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 11, n.º 17 (30 de junio de 2017): 15. http://dx.doi.org/10.20890/reflexus.v11i17.486.
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The Protestant movement had a significantly positive effect on early modern understandings of marriage, and women of the Reformed tradition participated actively in these changes. Protestants rejected celibacy as a good work to earn God’s favor and elevated marriage as an ideal for Christians, including for clergy. One way that Reformed women expressed their faith was by marrying priests, thus acting on their conviction of Biblical authority (e.g., 1 Tim. 3) over canon law which prohibited clerical marriage. Former nuns, citizens of good reputation, married reformers as expressions of faith. A second way that Reformed women contributed to the new ideal of marriage was by the ways that they managed their households, making these models of hospitality and partnership in following Christ. A number of Reformed women chose exile for their faith and their Protestant husbands. A few, like Katharina Schütz Zell, were articulate in defending their decision to marry priests and their calling to serve as “church mothers.” Some Reformed women, like Anne Askew, demonstrated their loyalty to their faith by rejecting marriage when it came to a choice between their faith and their marriages – or their lives.O movimento protestante teve um efeito significativamente positivo nos começos da compreensão moderna sobre o casamento, e as mulheres da tradição reformada participaram ativamente nestas mudanças. Os protestantes rejeitaram o celibato como boa obra para alcançar o favor de Deus e consideraram o casamento como um ideal para os cristãos, inclusive para o clero. Uma maneira que as mulheres reformadas expressaram a sua fé foi casando-se com sacerdotes, agindo desta forma a partir de suas convicções sobre autoridade bíblica (por exemplo, 1 Tm 3) em oposição à lei canônica que proibia o casamento clerical. Antigas freiras, cidadãs de boa reputação, casaram-se com os reformadores como expressões de fé. Uma segunda maneira que as mulheres reformadas contribuíram para o novo ideal de casamento foi pela maneira como administravam suas famílias, tornando-as modelos de hospitalidade e parceria no seguimento de Cristo. Algumas mulheres reformadas escolheram o exílio por causa de sua fé e seus maridos protestantes. Outras, como Katharina Schütz Zell, defenderam a decisão de se casarem com os sacerdotes e seu chamado para servir como “mães da igreja”. Outras ainda, como Anne Askew, demonstraram lealdade à sua fé ao rejeitar o casamento quando se tratava de uma escolha entre a fé e o casamento - ou suas vidas.
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Calvert, Robert. "Why Become a Rainbow Church?" Exchange 34, n.º 3 (2005): 269–76. http://dx.doi.org/10.1163/157254305774258690.
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AbstractAcross the cities of Europe, there are new and growing Christian communities with leadership originating from Asia, Africa and Latin America. In recent years, the formation of SKIN (Samen Kerk in Nederland — Together Church in the Netherlands) and the publication of a book entitled Geboren in Sion (Born in Sion) have contributed to our understanding. However, it remains a major challenge for the indigenous churches to relate to their life and spirituality. Can we learn from Biblical models of heterogeneous and multicultural Christian communities in the New Testament? Different aspects of the identity and contrasting types of so-called migrant churches are explored in this paper which was first presented to the migrant study group at the Landelijke Diensten Centrum (National Service Centre) of the Protestantse Kerken in Nederland (Protestant Churches in the Netherlands) in Utrecht on November 15, 2004. Some examples have been cited from the city of Rotterdam and questions raised in order to how to recognize and receive their spiritual gift in the Netherlands.
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Haskell, David Millard, Stephanie Burgoyne y Kevin N. Flatt. "Mainline Denominational Switching in Canada: Comparing the Religious Trajectories of Growing and Declining Church Attendees". Canadian Journal of Sociology 41, n.º 4 (30 de diciembre de 2016): 493–524. http://dx.doi.org/10.29173/cjs25450.
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Based on the survey responses of over 1000 attendees of growing and 1000 attendees of declining Mainline Protestant churches in Canada, this research examines patterns of denominational switching and the characteristics of switchers from both groups. Based on previous Canadian research we hypothesized, among other predictions, that the majority of our Mainline Protestant congregants would never have switched denominations and, of those who had, a plurality would indicate that their previous church was part of another Mainline Protestant denomination. These hypotheses were supported when the responses of growing and declining church attendees were combined but when the responses of the growing church congregants were tabulated separately they were not supported. We show how the switching patterns of the growing Mainline Protestant church congregants are more akin to those of Canadian Conservative Protestant church congregants and we offer explanations as to why this may be the case.
Keywords: Religious Switching; Reaffiliation; Church Growth; Mainline Protestant; Conservative Protestant; Canada