Bibliographies thématiques / Protestant churces

Littérature scientifique sur le sujet « Protestant churces »

Auteur : Grafiati

Publié le 26 juillet 2024

Mis à jour le 26 juillet 2024

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Articles de revues sur le sujet "Protestant churces"

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 avril 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 janvier 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 et 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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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 et Ricardo Freedom Nanuru. « Kemajemukan Indonesia menurut ajaran Gereja Protestan Maluku dalam perpekstif teologi agama-agama ». KURIOS 9, n^o 1 (3 avril 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 septembre 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 novembre 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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Thèses sur le sujet "Protestant churces"

Lake, Meredith. « 'Such spiritual acres' Protestantism, the land and the colonisation of Australia, 1788-1850 / ». Connect to full text, 2008. http://hdl.handle.net/2123/3983.

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Thesis (Ph. D.)--University of Sydney, 2008.
Title from title screen (viewed Apr. 22, 2009) Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of History, Faculty of Arts. Includes bibliographical references. Also available in print form.

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Byam, Paul C. « New wine in a very old bottle, Canadian Protestant missionaries as facilitators of development in Central Angola, 1886-1961 ». Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ28328.pdf.

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Burroughs, Valerie. « Protestant views of Roman Catholics since Vatican II ». Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Cheng, Ming-chun May. « Christianity fever : contagion and constraint of a religious movement in China / ». Hong Kong : University of Hong Kong, 1996. http://sunzi.lib.hku.hk/hkuto/record.jsp?B17591211.

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Perry, Ann K. « Manliness, goodness, and God, poverty, gender, and social reform in English-speaking Montréal, 1890-1929 ». Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape17/PQDD_0004/MQ28245.pdf.

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Tham, Po Wing. « New Testament teachings on church discipline and its application to the Singapore church ». Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Kim, In Hwan. « The role of preaching in church growth ». Lynchburg, Va. : Liberty University, 2008. http://digitalcommons.liberty.edu.

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Dodge, Anne Elizabeth. « A historical and analytical overview of North American Protestant Missions in Zimbabwe : 1890-1987 ». Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Costa, Rafael Vilaça Epifani. « O novo templo de Salomão : o projeto de expansão da Igreja Universal do Reino de Deus para o Brasil e o mundo ». Universidade Católica de Pernambuco, 2017. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=1307.

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A construção do Templo de Salomão intitulado neste trabalho como Novo Templo de Salomão foi anunciada no ano de 2010, pelo Bispo Edir Macedo, como um grandioso projeto a ser realizado na cidade de São Paulo pela Igreja Universal do Reino de Deus. Desde a sua inauguração, no ano de 2014, notou-se que, além de uma judaização da estética aplicada a este espaço sagrado com a utilização de objetos, paramentos e decoração com motivos judaicos , a práxis iurdiana passou por mudanças substanciais, que incluem aspectos doutrinários, discursivos, litúrgicos, arquitetônicos e simbólicos, que afetaram todos os templos da denominação. Tais mudanças refletem diretamente o sentido que a IURD está tentando construir em torno dos elementos que constituem o seu novo santuário. As origens, os motivos e o modo como se dá esse processo de ressignificação da simbologia judaica, realizado pela Universal, é o cerne para se compreender o que está por trás desse empreendimento único no mundo, que foi escolhido como objeto de estudo deste trabalho. O intuito desta pesquisa é mostrar que, além de ser um megatemplo construído na capital paulista e o símbolo máximo de poder da denominação fundada por Edir Macedo, o Novo Templo de Salomão se constitui em um projeto de expansão da Igreja Universal do Reino de Deus para os próximos anos.
The construction of the Temple of Solomon - in this work named as New Temple of Solomon - was announced in 2010 by Bishop Edir Macedo as a great project to be held in São Paulo City by the Universal Church of the Kingdom of God (UCKG). Since its birth in 2014, in addition to a convertion of its aesthetics (or appearance) applied in this sacred space with the use of objects, vestments and decoration with Jewish motifs , the UCKG praxis underwent substantial changes; which include doctrinal, discursive, liturgical, architectural, and symbolic aspects that affected all temples from this denomination. Such changes directly reflect the sense that the UCKG is trying to build around the elements that constitute its new sanctuary. The origins, motives and the way in which this process of resignification of the Jewish symbolism, realized by the Universal, is the core to understand what is behind this unique enterprise in world, that was chosen like the main study object of this work. The purpose of this research is to show that, besides being a mega temple built in the capital of the homonymous state of São Paulo and the maximum symbol of power of the denomination founded by Edir Macedo, the New Temple of Solomon is an expansion project from Universal Church of the Kingdom of God for the next years.

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Kowalski, Waldemar Jerzy. « The German K̲i̲r̲c̲h̲e̲n̲k̲a̲m̲p̲f̲ of 1933-1934 and Protestant non-resistance to Hitler ». Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Livres sur le sujet "Protestant churces"

Ilwof, Franz. Der Protestantismus in Steiermark, Kärnten und Krain : Vom XVI. Jahrhundert bis in die Gegenwart. Graz : Leykam, 1990.

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Belony, Ephren. L' église protestante d'Haïti en question. Port-au-Prince, Haïti : Impr. Média-Texte, 1998.

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Lougheed, Richard. Histoire du Protestantisme au Québec depuis 1960 : Une analyse anthropologique, culturelle et historique. Québec : Éditions la Clairière, 1999.

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Kłaczkow, Jarosław. Ewangelicy w Toruniu : XVI-XX w. : zbiór studiów. Toruń : Wydawn. Adam Marszałek, 2011.

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Poton, Didier. Les protestants français du XVIe au XXe siècle. Paris : Nathan, 1994.

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Janton, Pierre. Les Protestants français. [Turnhout] : Editions Brepols, 1995.

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Watson, J. Ralph. Protestants in Montreal, 1760-1992 : A contribution to the celebration of the 350th anniversary of the founding of Montreal, 1642-1992. Hantsport, N.S : Lancelot Press, 1992.

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Kovács, Bálint. Protestáns népfőiskolai mozgalom Magyarországon, 1936-1948. Budapest : Püski, 1994.

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Deiros, Pablo Alberto. Los Evangelicos y el poder político en América Latina. Grand Rapids, Mich : Nueva Creacion, 1986.

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Pettegree, Andrew. Foreign Protestant communities in sixteenth-century London. Oxford [Oxfordshire] : Clarendon Press, 1986.

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Chapitres de livres sur le sujet "Protestant churces"

Usher, Robin. « Churches and Cathedrals ». Dans Protestant Dublin, 1660–1760, 49–95. London : Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9780230362161_3.

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Berntson, Martin. « The Church of Sweden and the Community of Protestant Churches in Europe ». Dans Were We Ever Protestants ?, sous la direction de Sivert Angel, Hallgeir Elstad et Eivor Andersen Oftestad, 329–50. Berlin, Boston : De Gruyter, 2019. http://dx.doi.org/10.1515/9783110600544-019.

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Vlček, Pavel. « Bohemian Protestant Church Architecture ». Dans Medieval Church Studies, 143–64. Turnhout : Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.mcs-eb.5.110906.

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Jones, Arun W. « Protestants and Anglicans ». Dans Christianity in South and Central Asia, 248–60. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0023.

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Asian churches created numerous and vigorous Christian communities that by the seventh century were spread from Iran to China, India and Sri Lanka. Over the centuries, Roman Catholic Church, various Orthodox churches from both the Western and Eastern/Southern branches of Christianity, Protestant churches, and most recently Pentecostal and Independent churches have established churches in South and Central Asia. In Central Asia, the smattering of Protestants today mostly belong to various minority ethnic groups such as the German Lutherans and Korean Baptists, Methodists and Presbyterians. However, converts from other groups are joining Protestant churches. In none of the countries is Christianity the religion of the majority of the population; and among Christians in each country, confessional Protestants and Anglicans consist of a minority of believers. This leaves them socially and politically vulnerable to the majority population and to governments. Confessional Protestant and Anglican churches can be of foreign populations, identified with a particular region (e.g Tamil Nadu Lutherans), or spread across the nation (national churches such as the Methodist Church in India). Confessional Protestant and Anglican churches provide South and Central Asia add richness and complexity of Christian life and diversity to the church universal.

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Doe, Norman. « Protestant Church Laws ». Dans The Oxford Handbook of Christianity and Law, 569–80. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780197606759.013.41.

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Abstract There are profound similarities between the laws of Protestant churches across the world. These similarities have enabled Protestants to contribute imaginatively to the work of the ecumenical panel that issued its Statement of Principles of Christian Law in 2016. These principles reflect in large measure the laws of churches in the various Protestant traditions in a multiplicity of legal instruments—from constitutions to books of church order. It is possible to postulate the category of Protestant church laws as they apply to so many aspects of Protestant ecclesial life—from the rights and duties of members and church governance, through doctrine, worship, and rites of passage, to property and church-state relations. In all this, what is remarkable is the unifying potential of law within Protestantism.

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Mehta, Samira K. « Family Planning Is a Christian Duty ». Dans Devotions and Desires. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469636269.003.0009.

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Throughout the 1960s, the Protestant mainline developed a theology of “responsible parenthood,” grounded in scripture and Christian thought that turned the use of contraception within marriage into a site of Christian moral agency. Responsible parenthood language offered religious responses to scientific advances and scientifically articulated social problems like population explosion. Protestant clergy, nationally and locally, deployed it to encourage birth control among married couples. These leaders were often members of what is called “mainline” Protestantism, encompassing such moderate, non-evangelical denominations such as the United Methodist Church, the United Church of Christ, the Presbyterian Church (USA), the American Baptist Church, and the Episcopal Church. They eschewed fundamentalism and valued ecumenical cooperation, particularly among liberal white Protestants, building alliances through groups such as the National Council of Churches (NCC). While the number of mainline Protestants has declined since the middle of the twentieth century, in the 1960s mainline Protestants constituted a prominent voice in public conversations. Their influence was so great that much of what historians tend to see as secular was actually deeply inflected with liberal Protestant values.

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Beck, Hermann. « The Protestant Church Between Action and Silence ». Dans Before the Holocaust, 346—C11.P35. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192865076.003.0012.

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Abstract During the second half of March and throughout April 1933, the Protestant World Alliance for International Friendship Through the Churches put consistent pressure on German Church leaders to speak out against antisemitic attacks. In this context, the true mindset of the leaders of German Protestantism was largely misunderstood abroad, since fear was by no means the sole reason why German Protestants held back. An equally important factor to explain their reserve was that they largely agreed with the legal measures, as well as with most of the new regime’s overall policies. Members of the German Protestant hierarchy also succeeded in their efforts to minimize and belittle antisemitic attacks to the outside world. The bulk of this chapter focuses on the crucial meeting of 26 April 1933, when possible Protestant Church reactions to antisemitic violence and legal measures were discussed. The discussions among the roughly three dozen Church leaders present make it obvious that, with one exception, that of the Bavarian Church leader Wilhelm von Pechmann, all other formerly critical voices had fallen silent, and an overwhelming majority, led by Hermann Kapler, decided that German Protestantism as a whole would remain mute. The chapter also probes into the reasons for this inactivity. It concludes with the Protestant Church’s memorandum on the “Jewish Question,” which confirms that the Protestant Church leadership shared the reservations and prejudices of other conservative elites, which in turn allowed them to square their indolent reticence with their own conscience.

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Gregory, Brad S. « The Radical Reformation ». Dans The Oxford History of the Reformation, 144–90. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192895264.003.0004.

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Abstract The Radical Reformation refers to all forms of Protestantism in the Reformation era whose protagonists rejected both the Roman Catholic Church and the magisterial Protestant churches. Although radical Protestants were small in number, there were many more radical Protestant groups than magisterial Protestant traditions. Especially after the German Peasants’ War (1524-26) and the Anabaptist Kingdom of Münster (1534-35), magisterial Protestant and Catholic authorities alike feared and suppressed many radical Protestant groups. The reintegration of Anabaptists, politically revolutionary Protestants, spiritualists, and rationalists from the early German Reformation of the 1520s through the resurgence of radical Protestantism in the English Revolution of the 1640s-50s yields a different and more accurate view of the Reformation as a whole. The uncoupling of political control from Lutheran or Reformed confessional orthodoxy starting in the seventeenth century and expanding in the modern era allowed the true essence of the Reformation itself to become clear—in the open-ended pluralism that marked the Radical Reformation and that stemmed directly from Luther’s principle of sola scriptura itself.

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« Protestant churches ». Dans Religions of South Africa (Routledge Revivals), 94–131. Routledge, 2014. http://dx.doi.org/10.4324/9781315762968-12.

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Clydesdale, Tim, et Kathleen Garces-Foley. « Mainline Protestants ». Dans The Twentysomething Soul, 80–110. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190931353.003.0004.

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One out of 7 American twentysomethings affiliate with a Mainline denomination, and 33% of Mainline Protestant twentysomethings attend worship a couple of times monthly or more. Drawing from ethnographies of an arts-focused multiracial church, a small emerging church, and a Midwestern family church, this chapter describes why and how religiously active “Mainliners” seek out these church communities. Through analysis of in-depth interviews, it identifies what draws them to church when so many of their peers are wary of churches and what kinds of churches appeal to religiously active Mainliners. This chapter also describes the distinctive strategies deployed by Mainline congregations to attract young adults and how these differ in urban and Midwestern contexts. Then the chapter turns to results from our national survey of twentysomethings and applies the Active, Nominal, and Estranged typology to examine the religious, spiritual, and secular lives of Mainliner twentysomethings.

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Actes de conférences sur le sujet "Protestant churces"

Christian Ruhulessin, John, Steve G. C. Gaspersz et Nancy N. Souisa. « Socio-historical Reflections on the Existence of the Protestant Church of Maluku ». Dans Proceedings of the International Conference on Religion and Public Civilization (ICRPC 2018). Paris, France : Atlantis Press, 2019. http://dx.doi.org/10.2991/icrpc-18.2019.40.

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Gracia, Desiree, et Pamela Hendra Heng. « Forgiveness and Its Relation to Psychological Well-Being in Christians of Protestant Churches in Jakarta ». Dans The 2nd Tarumanagara International Conference on the Applications of Social Sciences and Humanities (TICASH 2020). Paris, France : Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201209.065.

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Conrick, Kelsey M., Mallory B. Smith, Lauren Rooney, Erin Morgan, Ali Rowhani-Rahbar et Megan Moore. « 141 The role of religion on openness to church-based firearm safety interventions among protestant christian firearm owners ». Dans SAVIR 2022 Conference Abstracts. BMJ Publishing Group Ltd, 2022. http://dx.doi.org/10.1136/injuryprev-2022-savir.130.

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Konickaja, Jelena. « The Category of Dual in the Two Slavic Grammar Books : Adam Bohorič and Meletius Smotrytsky ». Dans Tenth Rome Cyril-Methodian Readings. Indrik, 2020. http://dx.doi.org/10.31168/91674-576-4.11.

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In the Slavic grammar books of the 16th-17th centuries, the category of dual was represented in the fi rst Slovenian grammar book «Arcticae horulae succisivae» (1584, Wit-tenberg) by the Protestant grammarian A. Bohorič (1520 –1588) and in the grammar book of the Church Slavonic lan-guage «Slavonic Grammar with Correct Syntax» (1619, Jevje) by M. Smotrytsky (1578–1633 (?)).It was assumed earlier that the Slovenian grammar had had a possible impact on Smotrytsky’s Grammar. However, the analysis of the dual forms in Bohorič’s G r a m m a r and Smotrytsky’s Grammar showed that such an impact was most likely impossible. When creating their gram-mar books, the authors were guided by different aims: if A. Bohorič was following the practice of using the forms of a living language, then Smotrytsky was orienting towards the fi xed stable forms of dead written language.

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Brahmana, Karina Meriem Beru, Suryanto et Bagong Suyanto. « The Influence of Masculine Ideology and Gender Role Orientation on Self-esteem of Pastors’ Husbands of the Batak Karo Protestant Church ». Dans International Conference on Psychology in Health, Educational, Social, and Organizational Settings. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0008587602300238.

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Bartulović, Željko, et Naum Milković. « O SPECIFIČNOSTI PREDMETA PRAVNA POVIJEST RELIGIJSKIH ZAJEDNICA NA PRAVNOM FAKULTETU SVEUČILIŠTA U RIJECI ». Dans MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.061b.

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In the paper, the authors analyze the need to carry out a legal course that deals with the organization and legal regulations of religious communities, especially those operating in the territory of the Republic of Croatia, in the legal study program. In their practice, lawyers encounter religious communities and their legal acts, and there is a need to become familiar with basic terms, legal institutes, norms that regulate this matter, and legal practices, including international ones. The question arises whether should be studied only one religious community and its canonical, legal regulations or several religious communities within the framework of the state. The "Rijeka" program includes several communities important for the Republic of Croatia according to numerical and traditional criteria (Catholic, Orthodox, Protestant-Evangelical, Islamic and Jewish), combining a legal-historical, comparative and positive legal approach. Guest lecturers are prominent members of religious communities, including the Serbian Orthodox Church. In this way, the inter- and multi-religious, humanistic and cultural approach to religion that is characteristic of Rijeka stands out.

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Pejaković, Stefan. « God and Revelation — Triadology in the works of Metropolitan Zizioulas and Friedrich Schleiermache ». Dans Naučni skup Doprinos mitropolita pergamskog Jovana (Zizijulasa) savremenom sistematskom bogoslovlju. Univerzitet u Beogradu, Institut za Sistematsko bogoslovlje Pravoslavnog bogoslovskog fakulteta, 2024. http://dx.doi.org/10.46793/mitjovan23.113p.

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In this article we will present thought of Friedrich Schleiermacher, the father of modern Protestant theology and Metropolitan of Pergamon John D. Zizioulas, most brilliant contemporary Orthodox theologian. This article is an attempt to explain the doctrine of the Holy Trinity in relation to the concept of Divine revelation. Schleiermacher intended to show that the doctrine of the Holy Trinity cannot be regarded as a di- rect restatement of revelation. According to him, triadology has no ex- istential consequences. He taught that the doctrine of the Holy Trinity is unnecessary and misleading. Consequently, doctrine was displaced from a position of importance in theological system. Unlike him, for Metropolitan Zizioulas triadology represents the on- tological basis of Christian existence. For Orthodox theology, God’s im- manent life, His existence as Holy Trinity has been totally revealed to us in Christ. Also, Divine revelation cannot be separated from the Church, which is the icon of the Holy Trinity. Participating in the Eucharist, a person also participates in the life of God. Triadology is soteriological, ie. existentially relevant.

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Retta Trifena Sinaga, Rouli. « The Importance of the Protestant Church of Moluccas (GPM)'s Pastoral Care for the Christian and Moslem Trauma Survivors at the Post-Communal Conflict in Moluccas ». Dans Proceedings of the International Conference on Religion and Public Civilization (ICRPC 2018). Paris, France : Atlantis Press, 2019. http://dx.doi.org/10.2991/icrpc-18.2019.11.

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Trebežnik, Luka. « Christianity as a constant process of atheization ». Dans International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_07.

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In his Deconstruction of Christianity, the contemporary French philosopher Jean-Luc Nancy described Christianity as “the exit from religion and the expansion of the atheist world”. Inspired by this assertion, we will reassess the traces of atheism in Christianity and its secular supplements. We will examine the broad context of Christianity and some seemingly external factors such as the Enlightenment and the development of science. Several features of Christianity, such as the emphasis on spirituality, individual faith, and the deinstitutionalization of religious experience, have prepared the ground for the rise of atheism. First, Christianity, most clearly in the Protestant denominations, places great emphasis on the inner spiritual experience of the believer, the conscience as the inner presence of God. The subjective personal relationship with God and the indwelling of the Holy Spirit are central tenets of Christian theology. However, this emphasis on individual, private spirituality can inadvertently lead to a devaluation of external religious structures and communal rituals and even pave the way for atheistic isolation. Moreover, throughout its history, Christianity has repeatedly produced its own critics, movements that have challenged institutional authority and hierarchical structures within the church. From the Hussites to the Protestant Reformation to today's movements advocating spiritual autonomy, the goal has always been to decentralize religious authority, separate it from worldly powers (secularization) and empower individual believers. While this deinstitutionalization is certainly meant to promote a more authentic and personal faith that is closer to God's will, it can also create room for doubt and scepticism, which in turn can lead to atheism. Furthermore, Christianity has grappled more than other religions with the tension between faith and reason, two completely different areas of our relationship with reality and the world. This relationship has completely changed with advances in science and philosophy, as traditional religious doctrines and supernatural explanations are increasingly challenged and even rendered obsolete. The struggle to reconcile faith and reason has led some people to the practical solution of rejecting religious faith altogether in favour of a purely secular worldview. We should also mention that even the pervasive influence of Christianity on Western culture may have inadvertently facilitated its own decline. Because Christianity is deeply embedded in societal norms, people who have grown up in Christian cultures may take their faith for granted, not as something out of the ordinary, but as something normal, leading to complacency or indifference toward religious beliefs. Over time, this cultural familiarity with Christianity can erode the foundations of religious belief and eventually contribute to the rise of atheism. Given this internal dynamic, it is clear that Christianity itself has played a crucial role in its own atheization. This paper will highlight some of the key features of Christian atheism and one of its most notorious examples, socialist atheization.

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Pamantung, Salmon. « Salvation for All Creation : The Meaning of the Atonement In Colossians 1 : 15-23 from Mosehe’s Perspective and the Implication for Eco-Theology in the Protestant Church in Southeast Sulawesi ». Dans Proceedings of the First International Conference on Christian and Inter Religious Studies, ICCIRS 2019, December 11-14 2019, Manado, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.11-12-2019.2302097.

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