Bibliografie tematiche / Protestantism orthodoxy

Letteratura scientifica selezionata sul tema "Protestantism orthodoxy"

Autore: Grafiati

Pubblicato: 22 giugno 2024

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Articoli di riviste sul tema "Protestantism orthodoxy":

Groen, Basilius J. "Protestantismus und ostkirchliche Orthodoxie". Labyrinth 20, n. 2 (15 marzo 2019): 78. http://dx.doi.org/10.25180/lj.v20i2.137.

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Protestantism and Eastern OrthodoxyThe relations between Protestantism and Eastern Orthodoxy span five centuries and bear upon nu-merous aspects, hence, only some items can be dealt with here. First, I discuss the late-sixteenth-century correspondence between German Lutheran theologians and Patriarch Jeremiah II of Constan-tinople, the Calvinist leanings of Patriarch Cyril Lukaris, and the influx of Protestant missionaries into traditionally Orthodox territory. Second, I outline the rise of a 'counter movement’, i.e. the Ecumeni-cal Movement, and the aim and structure of the World Council of Churches, where Protestantism and Orthodoxy meet, as well as other inter-ecclesiastical organizations and theological dialogues. Third, attention is paid to tension and resistance to ecumenism; ecclesiological differences between Ortho-doxy and Protestantism; and the need for solid ecumenical formation. Fourth, I focus on the key role of worship reform and liturgical theology, inter alia, on the significance of Alexander Schmemann’s oeuvre. Fifth, interdenominational cross-fertilization with respect to worship songs and hymnals, as well as monasticism, are examined. It is, however, not all roses and therefore, sixth, I mention the challenge of stumbling blocks like prejudice and lack of communication skills. Nevertheless, in both Orthodoxy and Protestantism, freedom in Christ is the principle that matters.

Harrison, Peter. "Science, Eastern Orthodoxy, and Protestantism". Isis 107, n. 3 (20 settembre 2016): 587–91. http://dx.doi.org/10.1086/688414.

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Pavlenko, Pavlo. "Eurasian matrix of post-soviet protestantism, its manifestations in modern Ukraine". Skhid 3, n. 4 (25 dicembre 2022): 50–56. http://dx.doi.org/10.21847/1728-9343.2022.3(4).269123.

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The article researches the current topic of "post-Soviet Protestantism" and its positioning in acute socio-political issues, particularly in the issues of attitude to the Russian aggression against Ukraine. It is proved that the basis of the Russocentrism of post-Soviet Protestantism is Eurasianism as a doctrine of Russian fascism, which proclaims the ideas of the Russian-Asian community in opposition to all others, including the community of Slavs. In addition, it advocates neo-Stalinism and Putin's neo-colonialism. The author compares the two basic concepts of Eurasianism and the "Russian world" for modern Russian geopolitics and suggests that Eurasianism implies the substantial inclusion of numerous Protestant movements in the former Soviet territories into the political system of the Kremlin with its further "orthodoxization" in the Eurasian format. While Russian Orthodoxy prefers to subjugate the entire post-Soviet space to the neo-imperial project of the "Russian world," envisaging the unification of Slavism in the former Soviet geopolitical area, post-Soviet Protestantism is focused on keeping the post-Soviet space in the Eurasian political field. At the same time, by analysing the structure and internal politics of modern post-Soviet Protestantism, the author proves that despite all its (Protestantism's) heterogeneity, it has uniquely retained the general features of Soviet-style Baptism. Moreover, it is prone to establishing private institutions and subcultures based on rejection rather than positive self-identification. The results obtained in the course of the study give grounds to significantly adjust the existing ideas about post-Soviet Protestantism, to comprehend its political component in a panoramic and retrospective manner. Therefore, the study states that the officially advocated by post-Soviet Protestants (primarily Baptists and Adventists) idea of the so-called "Euro-Asian" missionary activity is in line with Putin's Eurasian ideology and, consequently, acts within the defined "canons" of Russia's neo-imperial policy.

Hoek, J. "De uniciteit van het huwelijk. Over christelijke volharding in een landschap van veranderende partnerrelaties". Theologia Reformata 62, n. 4 (1 dicembre 2019): 368–84. http://dx.doi.org/10.21827/5dc3e899c198c.

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This article reaffirms the classic definition of marriage as the biblically founded prototypical relation between a man and a woman. It briefly reviews the radical shifts in in the understanding and practices of sexual relationships within western culture and - to an increasing extent- also in the circles of orthodox (reformed) Protestantism. A response to the growing tension between affirmed principles and lived practices, requires combining clarity with cordiality and orthodoxy with hospitality.

FILATOV, SERGEI, e ALEKSANDRA STEPINA. "Lutheranism in Russia: Amidst Protestantism, Orthodoxy and Catholicism". Religion, State and Society 31, n. 4 (dicembre 2003): 367–84. http://dx.doi.org/10.1080/0963749032000139635.

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Местковский, Д. Д. "ДВЕ ВСТРЕЧИ РУССКИХ ПОСЛОВ С ДАВИДОМ ХИТРЕУСОМ". Диалог со временем, n. 83(83) (31 luglio 2023): 310–17. http://dx.doi.org/10.21267/aquilo.2023.83.83.019.

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В предпринята попытка проследить изменения во взглядах немецких протестантов на православие в конце 1570-х – начале 1580-х гг., которые хорошо проявились в двух разных описаниях одного и того же события (воспоминания и впечатления от личной встречи с русскими послами) в письмах Давида Хитреуса. Делается вывод о том, что общее разочарование ходом переписки тюбингенских теологов с патриархом Иеремией II заставило Хитреуса более трезво подойти к вопросу о доктринальном сходстве православия и протестантизма. This article attempts to trace the changes in Protestants’ views on Orthodoxy in the late 1570’s and early 1580’s. These changes are well observable in two accounts of the same event (impressions from personal meetings with Russian ambassadors) in the letters of D. Chytraeus. It is concluded that the general disappointment with the course of correspondence between the Tübingen theologians and Patriarch Jeremiah II compelled D. Chytraeus to describe similarities between Orthodoxy and Protestantism more circumstantially.

Klauber, Martin. "Jean-Alphonse Turrettini (1671–1737) on Natural Theology: The Triumph of Reason Over Revelation at the Academy of Geneva". Scottish Journal of Theology 47, n. 3 (agosto 1994): 301–26. http://dx.doi.org/10.1017/s0036930600046214.

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Michael Heyd has described the late seventeenth and early eighteen centuries as an era of gradual development from Orthodoxy to the Enlightenment at the Academy of Geneva. One of the most important facets of this change was the eventual triumph of reason over revelation and the inevitable elimination by the mid-eighteenth century of many of the essential doctrines of the faith such as the Trinity and the Incarnation. Deism and atheism, which were becoming more and more feared at the Academy, posed the greatest threats to Reformed thought. Those theologians who considered themselves to be orthodox Protestants and yet enlightened to the use of reason to defend Christianity, attempted to protect the faith against the unique challenges of the times. Their extensive use of reason was a marked departure from the traditional Reformed approach to Apologetics and radically transformed the very nature of Reformed Protestantism. It is the purpose of this paper to show that the specific challenges of this era provided the theological faculty at the Academy of Geneva, and especially Jean-Alphonse Turrettini, the leader of the so-called enlightened orthodox party, with the predisposition to employ a rationalistic approach to natural theology.

Ristic, Irena. "Religion as a factor of political culture and economic development". Filozofija i drustvo, n. 28 (2005): 145–61. http://dx.doi.org/10.2298/fid0528145r.

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In his essay ?The Protestant Ethic? Max Weber explains the specific economic development and the foundation of capitalism in Western Europe due to the appearance of protestant sects and the ?spirit of capitalism?. By doing so, Weber assigns religion a significant place among the factors of social and economic development. Taking Weber?s theory and argumentation as a starting point, this article drafts a thesis on ?orthodox ethic? and determines its role in the development of the ?spirit of capitalism? in orthodox countries. For that purpose this article compares political-historical circumstances on the territory of the Western and Eastern Church on one, and pictures the theological-philosophical basis of both Protestantism and Orthodoxy on the other side.

Parker, Charles H. "Converting souls across cultural borders: Dutch Calvinism and early modern missionary enterprises". Journal of Global History 8, n. 1 (18 febbraio 2013): 50–71. http://dx.doi.org/10.1017/s1740022813000041.

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AbstractThis study focuses on disputes among Dutch Calvinists (Reformed Protestants) in Asia and in Europe over how to administer the sacraments of baptism and communion to people with little or no exposure to Protestant Christianity. Historians have tended to view these conflicts as evidence of Calvinist rigidity and the incompatibility between Protestantism and non-European societies. When examined within global patterns of Christianization, however, it becomes clear that Calvinists had much in common with Roman Catholic missionaries in trying to convert people across cultural borders. All missionaries had to negotiate the inherent tensions between accommodation and orthodoxy in early modern missionary programmes. Many Calvinists on the missionary frontier, like their Catholic counterparts, opted for syncretistic strategies over objections from authorities in their religious heartland.

Barysenka, Volha. "The Representation of Protestants in the Legends of Marian Images in the Territories of the (Former) Grand Duchy of Lithuania". Studia Historica Gedanensia 13 (2022): 135–48. http://dx.doi.org/10.4467/23916001hg.22.009.17429.

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The paper is devoted to the representation of Protestants in the stories (legends and miracles) about the miraculous images of Our Lady that come from the territories of the (former) Grand Duchy of Lithuania: involving those currently incorporated in Belarus, Lithuania, Poland and Ukraine. It considers first the representation of both the locals who converted to Protestantism from Orthodoxy or Catholicism in the 16th–17th century and the Lutheran Swedish invaders of the 17th–18th century by their contemporaries and later investigates into how the image of Protestants changed with the course of time up to nowadays and what had an impact on this. Interestingly, that since the 19th century military invaders from Sweden were described in interchangeable manner with the French soldiers of Napoleon Bonaparte’s troops. And now we are witnessing the genesis of a German Nazi soldiers presentation in the miracles attributed to Virgin Mary’s images/icons.

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Tesi sul tema "Protestantism orthodoxy":

Glomsrud, Ryan Dale. "Karl Barth between pietism and orthodoxy : Post-enlightment ressourcement of classical protestantism". Thesis, University of Oxford, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.527310.

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Bowen, Derek J. "Love Your Enemy Evangelical Opposition to Mormonism and Its Effect upon Mormon Identity". BYU ScholarsArchive, 2012. https://scholarsarchive.byu.edu/etd/3344.

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Evangelical Protestant Christians have been one of the primary groups opposing Mormons since the beginnings of Mormonism in the 1820s. This thesis is an examination of the historical basis for Evangelical opposition to Mormonism and the impact of that opposition on Mormon identity. This study is divided into three chronological chapters representing the nineteenth, twentieth, and twenty-first centuries in America. Evangelical animosity towards Mormonism was grounded in the Christian heretical tradition begun in the second century AD. Because of this tradition, Evangelicals were inherently afraid of heresy for two main reasons: temporal treason and eternal damnation. Due to the heterodox claims of a new prophet and new scripture, Mormonism was quickly labeled as dangerous, not only to Christianity, but to America as a whole. This perceived danger only grew as Mormonism continued to differentiate itself further with the practices of polygamy, communalism, and theocracy. In the nineteenth century, Mormon assimilation of Evangelicalism primarily affected the social structures of marriage, economics, and politics. In the twentieth century, Mormon assimilation of Evangelical identity would focus more on the incorporation of Evangelical ideology and theology. As Fundamentalism and Neo-Evangelicalism protested Mormonism as a cult, Mormonism became more Fundamentalist and Evangelical by nature, especially as the Church of Jesus Christ of Jesus Christ of Latter-day Saints recognized how such opposition negatively impacted American public perceptions. Such changes included the development of Mormon neo-orthodoxy with its emphasis on the sovereignty of God, the depravity of man, and salvation by grace. In the twenty-first century, a group of Mormon and Evangelical scholars engaged in the practice of interfaith dialogue developed by Liberal Protestants and Catholics. As part of their dialogue, Evangelicals retained the purposes of evangelism and apologetics thereby qualifying the dialogue as a new more subtle form of Evangelical opposition to Mormonism in the twenty first century. As Evangelicals continuously opposed Mormonism as a Christian heresy, such opposition effected changes within Mormonism, changes that have led to some degree of assimilation and even adoption of several elements of Evangelicalism. The most recent part of this assimilation process has been the development of Mormon progressive orthodoxy that emphasizes anti-sectarianism, anti-liberalism, and revised supernaturalism.

Protos, Nick. "Understanding the movement of evangelical protestants to Eastern Orthodoxy". Theological Research Exchange Network (TREN), 2008.

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Huiban, Arthur. "La claritas scripturae dans les espaces confessionnels de l'Europe moderne ( XVIe - XVIIe siècles)". Electronic Thesis or Diss., Paris 1, 2020. http://www.theses.fr/2020PA01H209.

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L'affirmation de la claritas Scripturae constitue un dogme fondamental du protestantisme, commun, au moins dans son principe essentiel, aux deux confessions luthérienne et réformée, et très largement partagé par la plupart des tendances protestantes marginales ou dissidentes. Attachée au mobile général de la sola Scriptura selon des liens d'implications doctrinales dont nous tâchons ici de préciser la nature, cette proclamation protestante de la clarté de la Bible a favorisé ou accompagné, à l'époque moderne et dans un contexte de controverses religieuses, le développement d'argumentations et de constructions théoriques nouvelles, dans des domaines du savoir aussi divers que la théologie, les arts du discours, la théorie de la connaissance ou la science juridique. Nous nous efforçons ici de retracer l'histoire de l'élaboration et des évolutions de ce dogme dans la diversité des espaces confessionnels de l’Europe moderne, à partir de l'étude du jeu des conjonctures intellectuelles et contextuelles qui en ont motivé l'affirmation ou transformer le sens. À cette occasion, nous tentons de nous rendre particulièrement attentifs à l'hétérogénéité des figures et des motivations qui ont porté cette construction lente, aussi bien qu'à l'éclatement des genres discursifs au sein desquels celle-ci a pu trouver un cadre d'expression privilégié (écrits de controverses, écrits apologétiques, confessions de foi, sommes théologiques, manuels et catéchismes, traités philosophiques...) Suivant le fil de cette évolution, depuis les premières expressions luthériennes du principe de la claritas scripturae dans les années 1520 jusqu'au crépuscule des « orthodoxies » protestantes au début du XVIIIe siècle, nous nous confrontons, sous une perspective originale, à certains des plus grands débats – et peut-être des plus grands mythes – de l’historiographie protestante, du point de vue d’une histoire des idées déployée tant dans ses ramifications philosophiques (l’invention de l’herméneutique et de l’exégèse critique, l’invention de la subjectivité moderne), que dans ses aspects théologiques (la continuité doctrinale de la première Réforme et de l‘orthodoxie, l’émergence du rationalisme et de la théologie naturelle) ou politiques (l’invention de la liberté de conscience, le problème de la confessionnalisation)
The claritas Scripturae constitutes a fundamental dogma of Protestantism, common, at least in its essential principle, to both Lutheran and Reformed confessions, and very widely shared by most of the marginal or dissenting Protestant tendencies (arminian, socinian, baptist...) Attached to the general motive of the sola Scriptura, this Protestant proclamation of the clarity of the Bible has favored or accompanied, in modern times and in a context of religious controversies, the development of new theoretical arguments in fields of knowledge as diverse as theology, the arts of discourse, gnoseology or legal science. We endeavor here to retrace the history of the development and the evolutions of this dogma in the various confessional spaces of modern Europe, starting from the study of the intellectual and contextual conjunctures which motivated it. On this occasion, we try to pay particular attention to the figures and the motivations which led to this slow construction, as well as to the bursting of discursive genres within which it was able to find a privileged expression (controversies, apologetics, confessions of faith, theological systems, catechisms, philosophical treatises ...) Following the thread of this evolution, since the first Lutheran expressions of the principle of claritas scripturae in the 1520s until the twilight of Protestant ‘orthodoxies’ at the beginning of the 18th century, we then confront, from an original perspective, with some of the greatest debates – and perhaps the greatest myths – of Protestant historiography, from the point of view of of an history of ideas deployed both in its philosophical ramifications (the invention of hermeneutics and critical exegesis, the invention of modern subjectivity), whether in its theological (the doctrinal continuity of the First Reformation and orthodoxy, the emergence of rationalism and natural theology) or political aspects (the invention of freedom of conscience, the problem of confessionalization)

Nordbäck, Carola. "Samvetets röst : Om mötet mellan luthersk ortodoxi och konservativ pietism i 1720-talets Sverige". Doctoral thesis, Umeå University, Historical Studies, 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-265.

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This dissertation deals with the encounter between Lutheran orthodoxy and conservative pietism 1720–1730. The aim has been to compare their views on society and man.

In the pietistic conflict, orthodoxy gave rise to attitudes which proved to be key to its view on society and man. It was a deeply rooted traditionalism, patriarchal order of society, demand for confessional uniformity and a corporativistic view on society. The above mentioned contained a specific view on the relationship between the church, state and individual. By using the Organism Metaphor, i.e. society depicted as a body, orthodoxy made visible the church’s collective unity. This body was also identical to the Swedish kingdom. If uniformity in faith and ceremonies was to be dissolved, it implied a disintegration of the social body and breaking of the bonds which held together both church and country. Uniformity was upheld through confessionalism and the partiarchal order of the church. The priests’ monopoly on official functions, and the legal calling created a barrier protecting this relationship to power. Where the views on society and man intersected, one specific theme can be identified – conscience. This spiritual function connected man to law, society’s patriarchal order and God.

I have emphasised five distinct traits of pietism: its polarizing tendencies, strong emotionalism, its reformist attitude towards church and social life, its egalitarianism and religious individualism. All of these traits collided with orthodoxy’s view on society and man. Pietism can be described as a massive christianization project, which included moral and ethic education of the people on an individual and collective level. Where pietism and religious individualism coincided with egalitarianism, a new discourse for conscience was established, where conscience became both an internal court of law – with God acting as judge – and a spiritual authority whose integrity grew in proportion to authority and church.

Kloes, Andrew Alan. "The 'Awakening movement' in early nineteenth-century Germany : the making of a modern and orthodox Protestantism". Thesis, University of Edinburgh, 2016. http://hdl.handle.net/1842/22017.

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This thesis examines the ‘Awakening movement’ (Erweckungsbewegung) in German Protestantism during the Vormärz period (1815-48) in German history. Many historians have noted that the Awakening was the last nationwide Protestant reform and revival movement to occur in Germany. This thesis interprets the Awakening movement as a product of the larger social changes that were re-shaping German society during the Vormärz period. Theologically, Awakened Protestants were traditionalists. They affirmed religious doctrines that orthodox Protestants had professed since the confessional statements of the Reformation-era. However, Awakened Protestants were also distinctly modern. Their efforts to spread their religious beliefs were successful because of the new political freedoms and economic opportunities that emerged in the early nineteenth century. These social conditions gave members of the emerging German middle class new means and abilities to pursue their religious goals. Awakened Protestants started many academic and popular publications, voluntary societies, and institutions for social reform. Adapting Protestantism to modern society in these ways was the most original and innovative aspect of the Awakening movement. After an introductory chapter, this study proceeds to discuss Awakened Protestants’ religious identity in relation to the history of the German Protestant tradition. Chapter one examines the historical development of the conception of religious ‘awakening’ within German Protestant thought from the sixteenth to the nineteenth century. Chapter two then analyses how the Awakening movement was animated by a particular set of objections to the eighteenth-century religious Enlightenment and to the Christianity of those who called themselves Protestant ‘rationalists’. Chapters three through six consider how the Awakening movement developed within four distinct areas of Protestant religious life: preaching, academic theology, organised evangelism, and pastoral initiatives. The thesis concludes that the Awakening movement represented the realisation of certain long-term reform goals that Martin Luther had defined in the 1520s. It was a type of Protestantism, whose appearance had previously been inhibited by the limitations of the social, political, and economic conditions of the early modern period. This thesis is the first substantial analysis of the Awakening written in English.

Patuleanu, Constantin. "Die Begegnung der rumänischen Orthodoxie mit dem Protestantismus, 16. bis 20. Jahrhundert : unter besonderer Berücksichtigung des bilateralen theologischen Dialogs zwischen der Evangelischen Kirche in Deutschland und der Rumänischen Orthodoxen Kirche, 1979-1998 /". Hamburg : Dr. Kovač, 2000. http://catalogue.bnf.fr/ark:/12148/cb37717457h.

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Kakavelakis, Nikolaos. "La vie et l'oeuvre du patriarche Cyrille Loucaris : 1570-1638". Université Marc Bloch (Strasbourg) (1971-2008), 2007. http://www.theses.fr/2007STR20033.

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Cyrille Loucaris (1570-1638), patriarche d’Alexandrie de 1602 à 1620 et ensuite patriarche de Constantinople jusqu’à 1638, fut sans doute le personnage ecclésiastique orthodoxe le plus ambigu des temps modernes. Pour certains ce fut un héros national, pour d’autres un patriarche charismatique, tandis que d’autres voix le condamnent comme hérétique, ennemi de la foi orthodoxe… Qui a raison ? Qui était vraiment le patriarche Cyrille Loucaris ? Qu’envisageait-il de faire ? Par quels moyens ? Et quelles furent les conséquences ?La recherche de cette thèse s’étend sur une période très conflictuelle du point de vue dogmatique et institutionnel, pendant laquelle la lutte entre le Catholicisme et la Réforme franchit les frontières de l’Eglise orthodoxe orientale qui fut obligée de confirmer son identité théologique. La signature de Cyrille, en tant que patriarche de Constantinople, apparaît sur une célèbre confession de foi, influencée semble-t-il, par l’enseignement de la Réforme
Cyril Lucaris (1570-1638), patriarch of Alexandria for 18 years and then patriarch of Constantinople for an almost equal period of time, were undoubtedly the orthodox ecclesiastical character the most ambiguous in modern times. For many, he was a national hero, for others a charismatic patriarch while other voices condemn him as heretic, enemy of the orthodox faith. Who is right? Who was really the patriarch Cyril Lucaris? Which were his plans? By which means? And which were the consequences? This research is related with a period of dogmatical and institutional conflicts. The fight between Catholicism and the Reform penetrated the borders of the Eastern orthodox Church which was obliged to confirm its theological identity. The ecclesiastical character, the most important during this time period in the East was Cyril Lucaris, whose signature, as a patriarch of Constantinople, appears on a famous confession of faith probably influenced by the teaching of the Reform

Pashkeeva, Natalia. "Le Mouvement "universel" de la "jeunesse chrétienne", la YMCA américaine et les Russes : circulation des idées et transferts des méthodes d'organisation et d'action (deuxième moitié du XIXe siècle - 1939))". Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEH144.

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Dans cette thèse nous étudions, d’abord, le développement du Mouvement « universel » de la « jeunesse chrétienne » en tant que réseau transnational dans l’espace occidental au cours de la deuxième moitié du XIXe siècle. Nous y analysons ensuite l’interaction entre les agents de la branche américaine du Mouvement, la YMCA, et les représentants des élites politiques, économiques, religieuses et intellectuelles russes en Russie depuis la fin des années 1890, en Europe avec les émigrés russes dans l’entre-deux-guerres, ainsi que les tentatives faites par les agents de l’Association américaine pour se fixer en URSS dans les années 1920.Le Mouvement chrétien des jeunes était conçu comme un espace mondial dépassant les frontières nationales. Cette forme d’internationalisme avait pour ambition de surmonter les nombreuses barrières qui divisaient l’humanité en factions nationales, politiques, économiques, sociales, religieuses ou raciales. Il s’agissait d’un projet utopique construit sur la base du protestantisme évangélique. L’universalisme du Mouvement reposait sur l’idée de la « catholicité » de la « communauté chrétienne » et sur la logique des grandes religions de conversion. Les leaders du Mouvement propageaient le « christianisme vivant ». Réfutant une conception du religieux comme besoin mystique et du christianisme comme ensemble de croyances défini une fois pour toutes, centré sur un dogme rigide et sur un rite religieux, ils prônaient un activisme social des chrétiens et leur participation à la résolution de problèmes sociaux concrets. Initialement axé sur la mission d’évangélisation, ce projet universaliste était lui-même un résultat de la sécularisation à laquelle il devait faire face. Affirmant son « respect » vis-à-vis des structures ecclésiastiques « traditionnelles », le Mouvement était guidé par des laïcs. Manifestant une préoccupation relative aux moyens à utiliser pour soigner les malaises de la société industrielle moderne et pour assurer le progrès de l’humanité, ses leaders prétendaient élaborer un « modèle » de l’action chrétienne « moderne », « organisée », capable d’assurer le développement « intégral » (moral, intellectuel, physique et social) des individus, mettant un accent particulier sur la formation des élites. Dans une perspective de long terme, leur ambition était d’assurer une transformation sociale, politique et économique des sociétés humaines. Plusieurs problématiques sont explorées : 1. Le rapport entre, d’une part, les engagements « universalistes » et « nationaux » et, d’autre part, les facteurs qui influençaient les rapports de force entre des cultures nationales différentes et, donc, déterminaient les vecteurs de la circulation d’idées, d’expériences et de pratiques dans ce type de mouvance internationaliste ; 2. Le mécanisme de la pénétration de la YMCA américaine dans un autre pays, en l’occurrence en Russie, et les motifs invoqués pour le justifier ; 3. Le rapport entre la religion et la politique ; 4. Les relations entre les protestants et les chrétiens orthodoxes. L’étude de ces problématiques se décline en plusieurs dimensions structurées par quatre dichotomies principales : « universel » versus « national », « laïque » versus « religieux », « modernité » versus « tradition », « politique » versus « apolitique »
In this thesis we first investigate the creation of a transnational network by the advocates of the Young People’ Global Christian Movement in the West in the latter half of the 19th century. Secondly, we analyze the interaction between the agents of the American branch of the Movement, the American YMCA, and the representatives of the Russian political, economic, religious and intellectual elites in Russia from the end of the 1890s and in Europe with the Russian émigrés in the period between the two world wars. Attempts to implant the American Association in the USSR in the 1920s are also considered.The Young People’ Christian Movement was conceived as a global space transcending national boundaries. The ambition of the advocates of this form of internationalism was to break the barriers of nationalities, politics, economic and social inequalities, religion or race. This utopian project was founded on the values, beliefs and principles of Evangelical Protestantism. The Movement’s universalism was founded on the concept of Christian communities’ “catholicity” and was following the logic of religious conversion. Its leaders were propagating the Vital Christianity. Refuting the conception of religion as a mystic quest and that of Christianity as a set of beliefs defined once and for all and focused on the rigid dogma and on the performance of a religious belief, the leaders of the Global Christian Movement were calling for a social activism of Christians and propagating their capacity to engage in practical problem solving in their own communities. With an initial focus on the mission of evangelization, the Young Christians’ Movement should be a bulwark against the growing secularism of society. However this Universalist project was itself the result of the secularization. Affirming “respect” for the “traditional” ecclesiastical structures, the Movement was guided by laypersons. Demonstrating an active concern for the means to treat the ailments of the modern industrial societies and to assure the progress of humanity, the leaders of the Young Christians’ Movement had an ambition to elaborate a “model” of a “modern” and “organized” Christian action, capable of ensuring the “integral” (moral, intellectual, physical and social) development of the individuals, with a particular emphasis on the training of the elites. Set in a long-term perspective, the ambition of the leaders of the Movement was to assure a complete social, political and economic transformation of human societies. Several problematic issues were explored: 1. The relationship between the “globalist” and “national” commitments, and the factors affecting the power relations between the different national cultures and determining the direction of circulation of ideas, experiences and practices within this internationalist movement; 2. The mechanism of and the motives invoked to justify the penetration of the American YMCA in the other countries, i.e. in Russia; 3. The relationship between religion and politics; 4. The relationship between Protestants and Orthodox Christians. This study addresses four key dichotomies: “universal” versus “national”, “laic” versus “religious”, “modernity” versus “tradition”, “political” versus “apolitical”

Burrill, Denise. "Mise en réseau des intérêts : une approche épistémologique de la communication interconfessionnelle en Roumanie". Thesis, Montpellier 3, 2019. http://www.theses.fr/2019MON30092.

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Intitulée «Mise en réseau des intérêts: une approche épistémologique de la communication interconfessionnelle en Roumanie», cette thèse de doctorat poursuit un triple objectif. Premièrement, afin de fournir une base thématique solide et une contextualisation historique, la thèse tracera l'évolution du dialogue entre les minorités protestantes et la majorité orthodoxe en Roumanie en utilisant la triade de thèses, antithèse et synthèse de Johann Fichte, dans l'adaptation de Lourens Minnema. modèle de communication culturelle. Deuxièmement, en utilisant une méthodologie inductive, la thèse analysera l’état actuel du dialogue à travers une analyse descriptive de la médiatisation des événements interreligieux organisés entre 2015 et 2017 par les médias confessionnels et laïcs, ainsi qu’en dressant un tableau de la structure existante des relations entre orthodoxes. et les élites protestantes. Troisièmement, à travers une analyse inférentielle, la thèse testera la durabilité de l’état actuel des réseaux et du dialogue des élites dans les deux conditions du pluralisme démocratique, le nationalisme religieux
Titled, “Networking for Interests: An Epistemological Approach to Inter-Confessional Communication in Romania,” this doctoral thesis serves a triple purpose. First, in order to provide a sound thematic background and historical contextualization, the thesis will map out the evolution dialogue between the Protestant minorities and the Orthodox majority in Romania by using Johann Fichte’s triad of thesis, antithesis and synthesis, in the adaptation of Lourens Minnema’s model of cultural communication. Second, by using an inductive methodology, the thesis will analyze the current state of dialogue through a descriptive analysis of the mediatization of interfaith events held between 2015 and 2017 by confessional and secular media, as well as by mapping the existing structure of relationships between Orthodox and Protestant elites. Third, through inferential analysis, the thesis will test the sustainability of the current state of elite networking and dialogue under the two conditions of democratic pluralism, religious nationalism

Libri sul tema "Protestantism orthodoxy":

Muller, Richard A. Post-Reformation reformed dogmatics: The rise and development of reformed orthodoxy, ca. 1520 to ca. 1725. 2^a ed. Grand Rapids, Mich: Baker Academics, 2003.

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Klauber, Martin I. Between reformed scholasticism and pan-Protestantism: Jean-Alphonse Turretin (1671-1737) and enlightened orthodoxy at the Academy of Geneva. Selinsgrove, PA: Susquehanna University Press, 1994.

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Muller, Richard A. God, creation, and providence in the thought of Jacob Arminius: Sources and directions of scholastic Protestantism in the era of early orthodoxy. Grand Rapids, Mich: Baker Book House, 1991.

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Lee, Philip J. Against the Protestant Gnostics. New York: Oxford University Press, 1987.

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Alevizopoulos, Antōnios. Rōmaiokatholikismos, Protestantismos, kai Orthodoxia. Athēna: Heptalophos, 1992.

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Tourneau, D. Le. Les mots du christianisme: Catholicisme, protestantisme, orthodoxie. Paris: Fayard, 2005.

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Croitoru, Ion I. Ortodoxia și Apusul în tradiția spirituală a românilor: Unitatea Ortodoxiei și apărarea credinței ortodoxe în fața propagandei protestante din secolul al XVII-lea = Orthodoxia kai dysē stēn pneumatikē paradoxē tēs Roumanias : hoi protestantikes theologikes diamaches kata ton 17 aiōna = Orthodoxy and West in the spiritual tradition of Romania : the Protestant theological debates in the XVII century. Târgoviște: Editura Cetatea de Scaun, 2012.

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Kuraev, Andreĭ. Protestantam o pravoslavii. Moskva: Izd-vo Moskovskogo podvorʹi͡a︡ Svi͡a︡to-troit͡s︡koĭ Sergievoĭ Lavry, 1997.

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Svatoň, Robert. Doteky křesťanského Východu v protestantské teologii 20. století: Schlink, Pelikan, Torrance, Mannermaa, Moltmann. Červený Kostelec: Nakladatelství Pavel Mervart, 2018.

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Clendenin, Daniel B. Eastern Orthodox Christianity: A western perspective. Grand Rapids, Mich: Baker Books, 1994.

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Capitoli di libri sul tema "Protestantism orthodoxy":

García Portilla, Jason. "Corruption and Religion (A), (B), (1)". In “Ye Shall Know Them by Their Fruits”, 61–64. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-78498-0_6.

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AbstractRelevant empirical studies demonstrate robust associations between corruption and religion, mainly concluding that Protestantism curbs corruption, in contrast with Roman Catholicism, which tends to increase the perceived corruption. Hierarchical religions such as Islam, Roman Catholicism, and Orthodoxy have adverse effects on education and civic engagement, thus promoting corruption. In turn, Protestantism has led to better education and human capital, and profoundly influenced the rise and spread of stable democracy worldwide.

García Portilla, Jason. "Integrative Conclusions". In “Ye Shall Know Them by Their Fruits”, 335–45. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-78498-0_23.

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AbstractThis chapter presents general conclusions based on integrating the theory and the results obtained from all methods. It also offers seven specific conclusions for each of the prosperity determinants considered.Combining three main factors accounted for uneven socio-economic and institutional performance in Europe and the Americas. These factors are: 1. Religion: 1.1) Historical Protestantism and its positive influence on law, institutions, and language (highest performance); 1.2) anti-clericalism (medium-high performance); 1.3) Roman Catholicism or Orthodoxy (medium-low performance); 1.4) Syncretism (low performance). 2. Political non-religious influences: 2.1) Communism (low performance). 3. Geography and environment, which modulate overall performance.

Gil, Dorota. "Srbi u XVIII veku prema katolicizmu i protestantizmu – mehanizmi i strategije asimilacije novih kulturnih elemenata". In Biblioteca di Studi Slavistici, 19–28. Florence: Firenze University Press, 2019. http://dx.doi.org/10.36253/978-88-6453-979-9.03.

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The paper illustrates the similarities and differences in the strategies applied by the Orthodox Slavs to keep a connection with their basic code of (auto)-identification (i.e. Orthodoxy), as well as with the cultural tradition which was related to it. Particularly, the author focuses on the Serbs of the Habsburg Empire and the Protestant minorities who lived within the Hungarian borders during the 18th century, who were forced to develop some specific cultural strategies in order to offset the unifying tendencies and proselyting policy of the local Catholic Church.

Vogler, Bernard. "Évolution du protestantisme: organisation et orthodoxie". In Comparative History of Literatures in European Languages, 27. Amsterdam: John Benjamins Publishing Company, 2000. http://dx.doi.org/10.1075/chlel.xiii.05vog.

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Renaudin, D. Paul. "Les Églises Orientales « Orthodoxes » Et Le Protestantisme". In Revue de l’Orient Chrétien (1896-1946), a cura di René Graffin, 565–80. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463220693-039.

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García Portilla, Jason. "Culture, Religion, and Corruption/Prosperity (A), (B), (C), (1), (2)". In “Ye Shall Know Them by Their Fruits”, 133–83. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-78498-0_10.

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AbstractThis chapter characterises the relations between culture, religion, and corruption/prosperity. It advances the explanations of the prosperity–religion nexus from the perspective of cultural attributes (e.g. trust, individualism, familialism) by comparing Roman Catholic and Protestant theologies.Protestant denominations have mostly relinquished their founding principles, while “Rome never changes” as per the Italian saying. Despite the progress after Vatican II, Roman Catholicism has not markedly altered its beliefs and practices or its institutional founding principles (i.e. Canon Law) since medieval times. The political repercussions of an ecumenism in “Rome terms” are beyond its theological or religious implications.Liberation theology urged the Latin American Roman Church to break away from its imperialist origins and favouritism for landlords, industrialists, and power elites. However, liberation theology never became the mainstream or hegemonic Catholic theology in Latin America.Distinct Protestant theologies and organisational forms have led to distinct outcomes. New forms of Protestantism (i.e. Pentecostalism) placing less emphasis on education are less likely to have a positive social impact than previous (historical) Protestant versions. Some Protestant denominations still adhere to intertextual historicist biblical interpretation and hold the belief that the papacy continues to be “Satan’s synagogue” today.The heavily criticised Prosperity Gospel (PG) movement has syncretic roots in Pentecostalism, New Thought, and African American religion, and is composed mainly of the middle classes and blacks.While syncretism has been a natural process in all religions, Jews and historical Protestants have tended to be more anti-syncretic given their Scriptural base of beliefs. In turn, the importance of traditions, in Roman Catholicism for instance, has led to include more non-orthodox rituals in its practice.

"Reformed Protestantism in France". In A Companion to Reformed Orthodoxy, 227–60. BRILL, 2013. http://dx.doi.org/10.1163/9789004248915_010.

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Koch, Kurt Cardinal. "Dialogue with Orthodoxy and Protestantism". In The Cambridge Companion to Joseph Ratzinger, 315–35. Cambridge University Press, 2023. http://dx.doi.org/10.1017/9781009127660.020.

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Bennett, Joshua. "Reformation Protestantism". In God and Progress, 150–98. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198837725.003.0004.

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Whereas the third chapter considers the ways in which Protestants used history to come to terms with an opposing religious system, the fourth explores developing Protestant responses to their own, post-Reformation religious heritage. After evangelicals during the 1830s and 1840s used Reformation history to strengthen Biblicist religion, and Tractarians denounced the Reformation’s destructiveness, the growth of developmental historicism pushed debate over the Reformation’s legacies in new directions. Liberal Protestants identified the kernel of modern freedom in the husk of Reformation-era dogmatism, whilst critical evangelicals, such as Henry Wace and Robert William Dale, used developmental understandings of sixteenth-century history to refresh reformed orthodoxy. John Addington Symonds and Karl Pearson, however, began to exalt the Renaissance as the alternative birthplace of the autonomous individual. Whether Reformation religion was to be regarded as the quintessence of the modern spirit, or else as its impediment, became an important dividing line in late-Victorian intellectual culture.

"Modernism, Orthodoxy, and Self-Identification". In The Eclipse of Liberal Protestantism in the Netherlands, 117–71. BRILL, 2019. http://dx.doi.org/10.1163/9789004410084_005.

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Atti di convegni sul tema "Protestantism orthodoxy":

Petrović, Dragana. "ANTINOMIJA U RAZUMEVANjU SVETOSTI ŽIVOTA I DOSTOJANSTVENE SMRTI". In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.109p.

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As the title itself shows, the subject of this paper is not the question of euthanasia in all possible aspects and as a whole. It is only about some segments of that problem. It seems to us, however, the more significant one, because they basically touch the very essence of the question - man's relationship to himself, to his life in all its forms and phases of existence - from birth to death. Equivalent to that, it is insisted that this, very complicated problem with its specific content, i.e. sensitive nature, evokes and provokes lively debates about the bioethical and legal permissibility of "death with dignity". This is, therefore, the plane in the consideration of "mercy killing" where we are faced with numerous contradictions and disputes, inconsistencies and vagueness, imprecise and confused comments... Passing it through the historical prism, the author points out that only "footnotes" were presented in the large to the text of various theoretical positions on the indicated issue (if we want to see it in all its indicated lines). In this context, the Christian religion, more precisely, all types of Christianity (Catholics, Protestants, Orthodox), declare against any form of euthanasia. And all major world religions, from Islam, through Hinduism, Judaism, Buddhism and others. oppose this practice of ending life. Our initial position is that, as things stand today, there will be a significant shift in this regard. Even if we are able to reach a solution in this work, to come to the right knowledge, such an effort, once we have already agreed to it, will hopefully open some new perspectives, perhaps illuminate the problem from a different perspective, and offer new possibilities solving the mentioned, very complex and difficult dilemmas that arise in connection with the termination of life out of mercy and compassion.