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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. 2 (18 aprile 2012): 216–30. http://dx.doi.org/10.1177/0008429812441308.
Testo completoAbstract (sommario):
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.
2
Łach, Janusz, Alicja Krzemińska, Krzysztof Widawski e 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. 1 (2022): 53–78. http://dx.doi.org/10.46284/mkd.2021.10.1.4.
Testo completoAbstract (sommario):
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.
3
Łach, Janusz, Alicja Krzemińska, Krzysztof Widawski e 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. 1 (2022): 53–78. http://dx.doi.org/10.46284/mkd.2022.10.1.4.
Testo completoAbstract (sommario):
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.
4
Kolimon, Mery. "JALAN PEMBARUAN ITU MASIH PANJANG. Sebuah Refleksi Mengenai Dampak Paradigma Baru Konsili Vatikan II Bagi Gereja Protestan (GMIT)". Jurnal Ledalero 12, n. 1 (5 settembre 2017): 53. http://dx.doi.org/10.31385/jl.v12i1.82.53-70.
Testo completoAbstract (sommario):
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.
5
Branković, Tomislav. "PROTESTANT RELIGIOUS COMMUNITIES IN SOCIALISTIC YUGOSLAVIA". POLITICS AND RELIGION JOURNAL 1, n. 1 (15 gennaio 2007): 189–203. http://dx.doi.org/10.54561/prj0101189b.
Testo completoAbstract (sommario):
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.
6
Davie, Martin. "The Church of Jesus Christ: An Anglican Response". Ecclesiology 1, n. 3 (2005): 59–86. http://dx.doi.org/10.1177/1744136605052781.
Testo completoAbstract (sommario):
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).
7
Spys, Olha. "Managing family crisis experience of Ukrainian protestant churches". Religious Freedom, n. 21 (21 dicembre 2018): 94–109. http://dx.doi.org/10.32420/rs.2018.21.1259.
Testo completoAbstract (sommario):
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.
8
Root, Michael. "Ecumenism in a Time of Transition". Horizons 44, n. 2 (7 novembre 2017): 409–14. http://dx.doi.org/10.1017/hor.2017.118.
Testo completoAbstract (sommario):
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.
9
Stepan-Norris, Judith, e Caleb Southworth. "Churches as Organizational Resources". Social Science History 31, n. 3 (2007): 343–80. http://dx.doi.org/10.1017/s014555320001378x.
Testo completoAbstract (sommario):
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.
10
Filatov, Sergei B. "The Triumph of Korean Christianity in Russian Federation". Oriental Courier, n. 2 (2024): 171. http://dx.doi.org/10.18254/s268684310031316-5.
Testo completoAbstract (sommario):
At the end of the 19th century, Protestant churches arose in Korea (the most numerous and influential are Presbyterians and Methodists) and their numbers and influence grew explosively. Protestantism has played an important role in the modernization of South Korea. The mythologeme has been established in the minds of Koreans that they are a chosen people who are destined to convert all mankind to Christ. In 19th century Korean Protestants sent missionaries to many countries, including Russia. In 1909, missionary activity began among the Koreans of Primorye. Despite the resistance of Archbishop Eusebius of Vladivostok and Kamchatka, the missionaries converted a significant number of Koreans living in Primorye to Protestantism. In the 20s and 30s, the Soviet authorities destroyed the Protestant churches of the Far East, and the Koreans were deported to Central Asia in 1937. During the years of Perestroika, tens of thousands of Koreans returned to Primorye, and South Korean missionaries revived Protestant churches among them. Korean churches began to play a prominent role in religious, cultural life and social ministry. Their role in inter-church cooperation is significant. They themselves began to send missionaries to Central Asia. In the post-Perestroika period, Russian Koreans had mutual misunderstandings and conflicts with missionaries from South Korea, because Russian Koreans were strongly assimilated into Russian culture. This ensured their success in missionary work among Russians. The missionaries left Primorye and the churches became completely independent. Now more than 50 % of the parishioners of Korean churches are Russians, and the churches themselves are losing ethnic Korean features.
11
Zahner, Walter. "Interaction/Cooperation". Actas de Arquitectura Religiosa Contemporánea 7 (1 ottobre 2020): 2–23. http://dx.doi.org/10.17979/aarc.2020.7.0.6284.
Testo completoAbstract (sommario):
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.
12
Hage, Jan, e 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. 4 (18 novembre 2012): 283–98. http://dx.doi.org/10.5117/ntt2012.66.283.hage.
Testo completoAbstract (sommario):
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.
13
Stern, Andrew. "Southern Harmony: Catholic-Protestant Relations in the Antebellum South". Religion and American Culture: A Journal of Interpretation 17, n. 2 (2007): 165–90. http://dx.doi.org/10.1525/rac.2007.17.2.165.
Testo completoAbstract (sommario):
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.
14
Benedicte, Baraka Banyene, Kifleyesus Andemariam e Susan Wasike. "Leadership Styles and Church Performance; A Survey of Protestant Churches in Ongata Rongai". Journal of Human Resource &Leadership 6, n. 1 (2 giugno 2022): 99–113. http://dx.doi.org/10.53819/81018102t2073.
Testo completoAbstract (sommario):
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
15
Porada, Rajmund. "Ecumeny at a Crossroads: Toward Unity or Community?" Religions 15, n. 4 (3 aprile 2024): 454. http://dx.doi.org/10.3390/rel15040454.
Testo completoAbstract (sommario):
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.
16
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. 4 (14 febbraio 2020): 347–75. http://dx.doi.org/10.1163/15700666-12340147.
Testo completoAbstract (sommario):
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.
17
Kurta, József Tibor. "A protestáns gregoriánum utóélete az erdélyi kortárs egyházzenei életben". Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 68, n. 1 (30 giugno 2023): 146–55. http://dx.doi.org/10.24193/subbtref.68.1.09.
Testo completoAbstract (sommario):
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
18
Intan, Benyamin Fleming. "Misi Kristen di Indonesia: Kesaksian Kristen Protestan". Societas Dei: Jurnal Agama dan Masyarakat 2, n. 2 (24 ottobre 2017): 325. http://dx.doi.org/10.33550/sd.v2i2.21.
Testo completoAbstract (sommario):
ABSTRACT: In this article, the writer reveals the presence and struggles of Protestant churches in Indonesia doing God’s mission within world’s largest Muslim population country. Firstly, the writer explains the challenges and strives of Protestant churches since the time of Dutch colonialism, Japanese colonization, until Indonesian independence which includes the Old Order and the New Order. This article also highlights Indonesian churches’ struggle of independence to release themselves from the control of Dutch government, fully leaning to Christ, as well as the strategic role of Christianity in preventing nation’s disintegration to make Indonesia one. After that, the writer then performs critical reflection on the struggles of Protestant churches in Indonesia from the perspective of Reformed theology. The writer found that the presence of Christian mission in Indonesia is far from the force of arms and economic greed. However, churches in Indonesia cannot detach themselves from various challenges and suffering in God’s mission which includes Evangelical Mandate and Cultural Mandate. Therefore, while they are still entrusted by Christ, churches in Indonesia ought to perform their dutiful calling faithfully and joyfully. KEYWORDS: God’s mission, witness, evangelism, protestant church in Indonesia, ideology, religion-state relation, mission’s institution
19
Sokół, Teresa. "Protestanci w regionie kaliskim w XVI-XVIII wieku i ich budownictwo kościelne. Zarys problematyki". Zeszyty Kaliskiego Towarzystwa Przyjaciół Nauk 21 (31 dicembre 2021): 194–222. http://dx.doi.org/10.4467/26578646zknt.21.009.17593.
Testo completoAbstract (sommario):
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.
20
Kroesen, Justin E. A. "Tussen Bugenhagen en Borromaeus: De paradox van de conserverende Reformatie". NTT Journal for Theology and the Study of Religion 59, n. 2 (18 aprile 2005): 89–105. http://dx.doi.org/10.5117/ntt2005.59.089.kroe.
Testo completoAbstract (sommario):
The aim of this article is to provide a survey of the vicissitudes of medieval church furnishings in Western Europe. Most furnishings have been conserved in the Protestant countries of northern Europe. The richest are Lutheran churches, followed by Anglican ones. Even in Calvinist churches, here and there medieval pieces may be encountered. The wealth of such furnishings in Protestant churches contrasts with their relative scarcity in Roman Catholic ones, from which most medieval furniture has been replaced over the centuries. This is the contrast between the conservative Lutheran Bugenhagen and the Catholic renewer Borromaeus.
21
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.
Testo completoAbstract (sommario):
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.
22
Kim, Rebecca Y., e Sharon Kim. "Revival and Renewal: Korean American Protestants beyond Immigrant Enclaves". Studies in World Christianity 18, n. 3 (dicembre 2012): 291–312. http://dx.doi.org/10.3366/swc.2012.0026.
Testo completoAbstract (sommario):
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.
23
Incheol Kang. "Militarism and Korean Protestant Churches". Korea Journal 58, n. 3 (settembre 2018): 47–75. http://dx.doi.org/10.25024/kj.2018.58.3.47.
Testo completo
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Berhó, Deborah L. "An “Echo in the Soul”: Worship Music in Evangelical Spanish-Language Latino Churches of Oregon". Ecclesial Practices 7, n. 2 (16 dicembre 2020): 203–25. http://dx.doi.org/10.1163/22144471-bja10019.
Testo completoAbstract (sommario):
Abstract While a majority of the fast-growing U.S. Latino population is Roman Catholic, a significant and growing percentage is Protestant – some calculate that they now number 10 million in the U.S. Despite this significant growth, Latino Protestant churches remain understudied, particularly the music in worship services. Several Latino theologians criticize the music as being of foreign extraction, a form of neocolonialism in the church, not an autochthonous expression of worship. However, these claims do not align with music actually being used in these congregations. This carefully documented study of 25 Spanish language Protestant churches in Oregon reveals that, while music used in worship at one time may have been created and imposed by non-Latinos, this is no longer the case, and bi-musicality is the norm, reflecting the diaspora and agency of the Latino Protestant church.
25
Somavilla, Enrique. "Protocolo, historia y desarrollo de las Iglesias Protestantes /Protocol, history and development of the Protestant Churches". REVISTA ESTUDIOS INSTITUCIONALES 5, n. 8 (26 luglio 2018): 95. http://dx.doi.org/10.5944/eeii.vol.5.n.8.2018.21876.
Testo completoAbstract (sommario):
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.
26
Fischl, Vilmos. "The Role of Churches in Hungary in Providing Pastoral Care and Humanitarian Help for Migrants". Academic and Applied Research in Military and Public Management Science 17, n. 2 (30 giugno 2018): 17–27. http://dx.doi.org/10.32565/aarms.2018.2.2.
Testo completoAbstract (sommario):
The author is a Lutheran pastor with a Master’s Degree in International Relations. He is a Doctor of Military Science (PhD) and a senior staff member at the National University of Public Service, also holding the position of General Secretary of the Ecumenical Council of Churches in Hungary. The publication tackles the problem of how Protestant Churches have been involved in the migratory processes. The aim of this paper is to explore the core function of the humanitarian service provided by Protestant Churches and the Catholic Church in Hungary, with special regard to the ethnic and religious aspects of the refugee problem.
27
Lin, Judith C. P. "A Newfound Friend or a Good Old Companion?" PNEUMA 40, n. 3 (16 ottobre 2018): 306–25. http://dx.doi.org/10.1163/15700747-04003001.
Testo completoAbstract (sommario):
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.
28
Lee, Saehwan, e Seil Oh. "Religion and Public Conflict in the Post-COVID Era: The Case of Protestant Churches in South Korea". Religions 12, n. 10 (9 ottobre 2021): 851. http://dx.doi.org/10.3390/rel12100851.
Testo completoAbstract (sommario):
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.
29
Lewier, Bayanangky Alexander, e Agustinus M. L. Batlajery. "Studi Eklesiologi GPI Papua Dan GPIB". ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 1, n. 1 (2 dicembre 2019): 60–73. http://dx.doi.org/10.37429/arumbae.v1i1.182.
Testo completoAbstract (sommario):
The aim of this article is to explore how the Protestant Church in Papua (GPI-Papua) and the Protestant Church at West Indonesia (GPIB) run their mission in the world. As representatives of the church on the earth, both churches carry the same mission. As the church they are called and sent by God to fulfill their duty which is to serve the world. The method developed in this study is the document study which mneans that the study focuses on some important documents of these churches. This study found out that the presbyterial-sinodal system which is adopted by the GPI-Papua and GPIB will create or run congregation as a family. Based on this system, the church should be developed as as family of God through which the church reflects the meaning of being a church. By being a family of God, these churches should not focus more on institutional or structural and organisation aspects of the church. In contrary, the two churches should develop functional church leadership as the basic character of the church leadership.
30
Schwarz, Karl W. "Theologie in laizistischen Zeiten". Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 106, n. 1 (27 agosto 2020): 348–68. http://dx.doi.org/10.1515/zrgk-2020-0010.
Testo completoAbstract (sommario):
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.
31
Harinck, George. "A Shot in the Foot". Church History and Religious Culture 94, n. 1 (2014): 50–71. http://dx.doi.org/10.1163/18712428-09401003.
Testo completoAbstract (sommario):
Historiography of the Netherlands 1945–1970 leaves one with the impression that the church as an actor in society had already acknowledged that it was obsolete. The role of the church in these decades is above all a passive one: at first the church does not do anything of importance within society, and subsequently it is abandoned by it. This impression overlooks the fact that the church—Catholic as well as Protestant, but this article is focused on the two largest Dutch Protestant denominations—changed its attitude towards society in these decades immensely. From institutions that sustained the societal order they became its major critic, calling for justice in a welfare state that blurred moral boundaries. This change is most clear in the new role the diaconie [the social welfare work of the church] assumed. Now the welfare state took care of the material needs of the destitute, the diaconie focused on social and also counter-cultural church social welfare work. The churches’ criticism of especially Protestant civil society ultimately achieved the opposite of what it was aiming for: in the hope that they could change the character of society and under their influence bring about salvation, their criticism led externally to a further weakening and a greater invisibility of the church in society. The churches’ new role engendered much debate in the 1960s in and outside the churches, but the result was increasing isolation. This became visible when members started to leave the church en masse in the 1960s and 1970s. The abandonment of the churches in favour of society that occurred during the 1960s and 1970s was preceded by the churches’ rejection of that very same society. In other words, the churches were not overcome by this reversal of fortune, but had themselves provoked it.
32
Haskell, David Millard, Stephanie Burgoyne e Kevin N. Flatt. "Mainline Denominational Switching in Canada: Comparing the Religious Trajectories of Growing and Declining Church Attendees". Canadian Journal of Sociology 41, n. 4 (30 dicembre 2016): 493–524. http://dx.doi.org/10.29173/cjs25450.
Testo completoAbstract (sommario):
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
33
MBEWE, CONRAD. "The Priesthood of All Believers in Africa". Unio Cum Christo 3, n. 1 (1 aprile 2017): 127. http://dx.doi.org/10.35285/ucc3.1.2017.art10.
Testo completoAbstract (sommario):
Abstract: Protestant churches in Africa have come under scrutiny from political leaders due to the abuse that citizens in the churches suffer at the hands of their leaders. This is in part due to the loss of the doctrine of the priesthood of all believers taught in the Bible and rediscovered during the Protestant Reformation in the sixteenth century. We trace the discovery of this doctrine in the Reformation, its application to Africa, and its current absence, and we call church leaders to teach this truth afresh to God’s people.
34
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. 47 (3 giugno 2008): 164–73. http://dx.doi.org/10.32420/2008.47.1959.
Testo completoAbstract (sommario):
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.
35
Corns, Thomas N. "Milton’s Churches". Studies in Church History 48 (2012): 185–201. http://dx.doi.org/10.1017/s0424208400001315.
Testo completoAbstract (sommario):
This essay considers both John Milton’s relationship to the churches he attended and his developing attitude to the Church of England and to the wider Protestant faith community, nationally and internationally. The objective is better to place Milton within the divisive and shifting religious politics of seventeenth-century England. Only incidental reference is made to his poetry; this is primarily a study of life records and his prose publications.
36
Chen, Haocheng. "Neglected Agents and the Cultural Nexus of Power within Protestant Churches and Associated Institutions in the Latter Half of the Twentieth Century in Hong Kong". Religions 15, n. 4 (11 aprile 2024): 473. http://dx.doi.org/10.3390/rel15040473.
Testo completoAbstract (sommario):
In the latter half of the twentieth century, Protestant churches in Hong Kong and institutions associated with them played a significant role in the daily lives of the people of Hong Kong. However, the role of ordinary people in the social functions of Protestant churches in Hong Kong during this period has rarely been explored in the previous literature. Interpreting several cases from written archives and oral history archives, this study aims to demonstrate how Protestant churches in Hong Kong held special significance as a public place for the ordinary people of the local community, who played an active role in these churches to serve the local community and derived self-satisfaction from doing so. This study also reveals how these local Protestant churches and the associated institutions emerged as a cultural nexus of power along with individuals who contributed to them to provide different types of welfare and social services to the community, which the colonial government in Hong Kong failed to provide.
37
Ananta, William Ricky, e 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. 2 (29 novembre 2021): 130–35. http://dx.doi.org/10.26905/blj.v2i2.6828.
Testo completoAbstract (sommario):
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.
38
Vukoszávlyev, Zorán. "Space forming a community, community forming a space". Actas de Arquitectura Religiosa Contemporánea 5 (25 luglio 2018): 26–51. http://dx.doi.org/10.17979/aarc.2017.5.0.5141.
Testo completoAbstract (sommario):
The identity is expressed in a self-picture, which has visible and immaterial marks. The church architecture is the essential appearance form of this, because it represents not the individual but the community. It gives an account of the self-identity conscience of the church through the community. In this way, architecture gets a great task: physically visualising this immaterial identity. This picture is formed with respect to the technical and aesthetic knowledge.Does the basically recognizable protestant form exist? Are there ground-plans or spatial form elements, which are the obligate characteristics of these churches? Reflected well on the theological questions, we seek to detect what can determine the identity of the protestant churches in an aesthetic sense by a research highlighting the most important decesions on theological background and churches built in a term of a century.
39
Nowakowski, Przemysław. "Kościół rzymskokatolicki w poszukiwaniu interkomunii z Kościołami odmiennych tradycji liturgicznych". Ruch Biblijny i Liturgiczny 60, n. 2 (30 giugno 2007): 97. http://dx.doi.org/10.21906/rbl.340.
Testo completoAbstract (sommario):
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.
40
Anderson, Fred R. "Protestant Worship Today". Theology Today 43, n. 1 (aprile 1986): 63–74. http://dx.doi.org/10.1177/004057368604300107.
Testo completoAbstract (sommario):
“It is not unusual to find cities where Protestant churches of varying demoninations as well as Roman Catholic churches are using the same lessons in worship. As these Christians interact and converse in their day-to-day lives, they are discovering a unity in their worship that transcends historic boundaries and divisions, a unity of commitment to the centrality of Jesus Christ as witnessed to in Scripture. … Those responsible for liturgical renewal are asking two questions: ‘Is it Christian?’ and ‘Is it equipping the saints for their ministry?’ These are the questions by which worship reforms should be evaluated.”
41
Raiser, Konrad. "The German Protestant Churches and the World Council of Churches". Ecumenical Review 74, n. 2 (aprile 2022): 197–214. http://dx.doi.org/10.1111/erev.12689.
Testo completo
42
Joshua, Ocheja Ameh, e Odoh Nathaniel John. "Secessionist Movement in Church History: A Critical Analysis of the Protestant Churches’ Separation from the Anglican Communion in Nigeria." International Journal of Research and Innovation in Social Science VIII, n. I (2024): 1550–62. http://dx.doi.org/10.47772/ijriss.2024.801115.
Testo completoAbstract (sommario):
The secessionist movement, particularly evident in the Protestant Churches’ separation from the Anglican Communion, was a critical period in the history and development of Christianity in Nigeria. The schism within the Anglican Church led to the proliferation of churches and the expansion of denominations in Nigeria. Thus, this paper critically delves into the historical, social, and theological factors that engendered the separation of ‘Protestant Churches’ from the Anglican Church in Nigeria, while assessing its theological and ecclesiastical implications, the objective being to provide a comprehensive account of the underlying motivations behind the breakaway, and its consequences on Nigeria’s multi-faceted religious landscape. With the aid of content analysis method of research, which relies essentially on the collection and analysis of secondary data, the study finds out that a complex interplay of colonialism, cultural dynamics, and doctrinal differences contributed to the emergence of distinct Protestant denominations in Nigeria during the colonial period. Furthermore, the paper contends that the role of the secessionist movement in shaping and reshaping religious identities, practices, interactions and discourses within the country cannot be over-emphasized, thus, deserving the critical attention of the intellectual community.
43
Homer, Michael W. "Seeking Primitive Christianity in the Waldensian Valleys: Protestants, Mormons, Adventists and Jehovah's Witnesses in Italy". Nova Religio 9, n. 4 (1 maggio 2006): 5–33. http://dx.doi.org/10.1525/nr.2006.9.4.005.
Testo completoAbstract (sommario):
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.
44
Kgatle, Mookgo Solomon. "SOCIOLOGICAL AND THEOLOGICAL FACTORS THAT CAUSED SCHISMS IN THE APOSTOLIC FAITH MISSION OF SOUTH AFRICA". Studia Historiae Ecclesiasticae 42, n. 1 (22 agosto 2016): 47–61. http://dx.doi.org/10.25159/2412-4265/1216.
Testo completoAbstract (sommario):
The Apostolic Faith Mission (AFM) of South Africa has experienced schisms from the year 1910 to 1958. The schisms were caused by sociological and theological factors. These are schisms by the Zionist churches (Zion Apostolic Church, Christian Catholic Apostolic Holy Spirit Church in Zion, Zion Apostolic Faith Mission); Latter Rain; Saint John Apostolic Faith Mission and Protestant Pentecostal Church. The sociological factors that led to the schisms by the Zionist churches and the Protestant Pentecostal Church are identified as racial segregation and involvement in politics respectively. The theological factors that caused these schisms by Latter Rain and Saint John Apostolic Faith Mission are manifestations of the Holy Spirit and divine healing respectively. After comparison of the factors, it is concluded that racial segregation is the main factor that caused schisms in the AFM.
45
RENAUD, TERENCE. "HUMAN RIGHTS AS RADICAL ANTHROPOLOGY: PROTESTANT THEOLOGY AND ECUMENISM IN THE TRANSWAR ERA". Historical Journal 60, n. 2 (24 novembre 2016): 493–518. http://dx.doi.org/10.1017/s0018246x16000303.
Testo completoAbstract (sommario):
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.
46
Maples, Jim. "AN EXCLUSIVIST VIEW OF HISTORY WHICH DENIES THE BAPTIST CHURCH CAME OUT OF THE REFORMATION: A LANDMARK RECITAL OF CHURCH HISTORY". Studia Historiae Ecclesiasticae 41, n. 3 (12 maggio 2016): 131–46. http://dx.doi.org/10.25159/2412-4265/456.
Testo completoAbstract (sommario):
The pages of church history reveal that the great variety of Protestant denominations today had their genesis in the Protestant Reformation of the sixteenth century. However, there is a certain strain of Baptist belief, which had its origin in the Southern Baptist Convention in the United States of America in the nineteenth century, which asserts that Baptists did not spring from the Reformation. This view contends that Baptist churches and only Baptist churches have always existed in an unbroken chain of varying names from the first century to the present time. This view is known as Landmarkism. Landmark adherents reject other denominations as true churches, reject the actions of their ministers, and attach to them designations such as societies and organisations rather than churches. Baptist historians today do not espouse such views, however, a surprising number of church members, even among millennials, still hold to such views. This article surveys the origin and spread of such views and provides scholars the means to assess the impact and continuation of Landmark beliefs.
47
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.
Testo completoAbstract (sommario):
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.
48
Johnson, Stephen D. "Pastoral Response to the Clinton-Lewinsky Affair in Conservative and Liberal Churches". Psychological Reports 93, n. 3_suppl (dicembre 2003): 1083–94. http://dx.doi.org/10.2466/pr0.2003.93.3f.1083.
Testo completoAbstract (sommario):
The study examined what factors led pastors to say something either negative or positive about former President Clinton's affair with Monica Lewinsky for a sample from “Middletown.” There was no significant difference between three Protestant categories (Holiness/Pentecostal, white conservative Protestant, and mainline Protestant) in whether ministers said something or not. Analysis for those who said something indicated that the ministers who made the most critical statements in their sermons were from the most conservative/orthodox of our category of churches, i.e., Holiness/Pentecostal congregations, from the strictest churches and from churches with the greatest number of Republicans (betas were .30, .26, and .19, respectively). Also, members of Holiness/Pentecostal churches were more likely to be working class but not more Republican. Possible explanations are discussed.
49
Abraham, Jessica Elizabeth. "Pernikahan "intra-religi": Kristen Protestan dan Katolik Roma". Kharisma: Jurnal Ilmiah Teologi 2, n. 1 (28 giugno 2021): 14–25. http://dx.doi.org/10.54553/kharisma.v2i1.53.
Testo completoAbstract (sommario):
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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WELLS, PAUL. "DEVELOPMENTS IN CHURCH GOVERNMENT IN THE POST-REFORMATION FRENCH CHURCHES". UNIO CUM CHRISTO 4, n. 1 (23 aprile 2018): 153–70. http://dx.doi.org/10.35285/ucc4.1.2018.art9.
Testo completoAbstract (sommario):
The history of the Protestant Reformed churches in France in the century following the Wars of Religion, their trials and sufferings, is well documented. It is a tragic page in modern European history and retains the attention of commentators because rarely has a people group been persecuted so intensely for so long, to the point of virtual extinction. Less known, perhaps because of the linguistic barriers, is the development of church life and the theological struggles in the Protestant churches during that period. Recent publications contribute to rectify this lack. The present article is an introduction to some of the issues of the time which have perennial interest.