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1
Groen, Basilius J. "Protestantismus und ostkirchliche Orthodoxie". Labyrinth 20, n. 2 (15 marzo 2019): 78. http://dx.doi.org/10.25180/lj.v20i2.137.
Abstract (sommario):
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.
2
Harrison, Peter. "Science, Eastern Orthodoxy, and Protestantism". Isis 107, n. 3 (20 settembre 2016): 587–91. http://dx.doi.org/10.1086/688414.
3
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.
Abstract (sommario):
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.
4
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.
Abstract (sommario):
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.
5
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.
6
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.
Abstract (sommario):
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.
7
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.
Abstract (sommario):
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.
8
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.
Abstract (sommario):
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.
9
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.
Abstract (sommario):
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.
10
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.
Abstract (sommario):
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.
11
Laluev, Vladimir. "How the Visions Genre Correlates in the Protestant and Orthodox Christian Culture of the Nineteenth Century: a Theological and Philosophical Analysis". Bulletin of Kemerovo State University. Series: Humanities and Social Sciences 2020, n. 4 (18 gennaio 2021): 330–37. http://dx.doi.org/10.21603/2542-1840-2020-4-4-330-337.
Abstract (sommario):
The increasing interest of the mass audience to various types of fantasy art triggered an interest for the genre of religious vision, a phenomenon of the theological literature of the XIX century. The present research featured a philosophical and theological analysis of the genre of vision in the Western European and Russian religious culture of the XIX century. The research objective was to identify the origins of the genre of vision that arose in the religious culture of the XIX century and to give it a general description. The author compared the visionary experiences of the Protestant author Ellen G. White and an anonymous Orthodox author. The study helped to reveal that people's idea of the existence of the other world is an integral component of the imaginary world that underlies any religion and can be a subject of comprehensive analysis in modern theology and cultural studies. The author used the following research methods to comprehend the spiritual experiences embodied in the genre of visions and recorded in the doctrinal literature of Protestantism and Orthodoxy: the comparative historical method and the textual analysis of visionary texts, theological literature, and ontopsychological studies. The theoretical basis included various works by Russian philosophers, cultural scholars, and theologists, who elevated the visionary literature to the level of meta-scientific synthesis. The scientific novelty of the research is that it compares the spiritual experiences of Protestantism and Orthodoxy. The paper introduces a method that can be used to study other religious confessions in philosophical and religious discourse.
12
Larchenko, V. Yu. "The Emergence of Christianity (Nestorianism, Catholicism, Protestantism, Orthodoxy) in Korea". Bulletin of Irkutsk State University. Series History 28 (2019): 35–42. http://dx.doi.org/10.26516/2222-9124.2019.28.35.
13
Jørgensen, Theodor. "Grundtvig og den lutherske tradition". Grundtvig-Studier 49, n. 1 (1 gennaio 1998): 42–60. http://dx.doi.org/10.7146/grs.v49i1.16266.
Abstract (sommario):
Grundtvig and the Lutheran TraditionBy Theodor JørgensenThe essay analyses the relation of Grundtvig to the Lutheran tradition in the form it took in Orthodoxy and early Protestantism, primarily on the basis of Grundtvig’s essay from 1830: »Should the Lutheran Reformation Really Be Continued?«. Grundtvig gives an affirmative answer to this question. In elaboration the present writer points out that in his dispute with Lutheran orthodoxy as well as modem Protestantism Gmndtvig upholds the main concern of the Reformation, but in the context of Modernity.This finds its most significant expression in Gmndtvig’s rejection of the ’sola scriptura’ of the Reformation, the Scriptures as the foundation of Christian Faith. The foundation of Faith is the living Christ, present in the word of Faith, Baptism and Eucharist amidst the congregation celebrating the divine service. On the other hand the Holy Scripture retains its authority as the best book of enlightenment for Faith. Grundtvig is convinced that with this view of the Scriptures he legitimizes the freedom for Bible research and theology which they rightly demand.
14
Docush, Vitaliy. "Protestant modernism: history, forms of display in the context of globalization and inculturation of Ukrainian society". Ukrainian Religious Studies, n. 73 (13 gennaio 2015): 301–11. http://dx.doi.org/10.32420/2015.73.538.
Abstract (sommario):
The article deals with the essential characteristics of Protestant modernism and the main stages of its evolution. The analysis of liberal theology and new orthodoxy which established modern approaches to the interpretation of the fundamental principles of Christianity. A new image architectonics and ideology of Ukrainian Protestantism that arose in the context of globalization and inculturation
15
Kotljarchuk, Andrej. "Ruthenian Protestants of the Grand Duchy of Lithuania and their relationship with Orthodoxy, 1569–1767". Lithuanian Historical Studies 12, n. 1 (28 dicembre 2007): 41–62. http://dx.doi.org/10.30965/25386565-01201003.
Abstract (sommario):
In the nineteenth century when the process of the formation of modern ethnic identity in Eastern Europe started, Belarus lost its educated strata, the Ruthenian elite, the potential leadership of this movement. That happened for a number of reasons. Among them, there was the success of the Counter-Reformation over Protestantism and Orthodoxy in Belarus and Lithuania. After 1667 Catholicism became the sign of political loyalty to the Polish-Lithuanian Commonwealth. As a result, step by step the Ruthenian nobility and the upper class of townspeople of Orthodox and Protestant faiths adopted Polish religious and cultural identity under the formula ‘gente ruthenus, natione polonus.’ Very little has been written about the ethnic Ruthenian nobility of the Grand Duchy of Lithuania, especially its Protestant group. The aim of this article is to present an overview of the relationship between the early modern Protestant and Orthodox parts of the Ruthenian elite and their correlated identity.
16
Fröhlich, Hans Bruno. "Das 500. Reformationsjubiläum in rumänisch-orthodoxer Wahrnehmung. Barometer für den aktuellen Stand der Ökumenischen Bewegung?" Review of Ecumenical Studies Sibiu 12, n. 1 (1 aprile 2020): 40–59. http://dx.doi.org/10.2478/ress-2020-0003.
Abstract (sommario):
AbstractIn my article I would like to document assessments from the 500th anniversary of the Reformation in the perception of the Romanian Orthodoxy. From these evaluations, conclusions about the current position of Orthodoxy to Protestantism can be drawn. The focus is on a total of seven contributions. Two are from the online news portal of the Bucharest Patriarchate www.basilica.ro by Gheorghe Anghel and Aurelian Iftimiu. Three articles were published in the “Revista Teologică” from Theological Faculty in Sibiu by Daniel Buda & Aurel Pavel, Mihai Iordache and Maria Curtean. Finally, I’m referencing to two contributions published by the Bucharest theologian Cosmin Pricop in German-language publications.
17
Kolodnyi, Anatolii M. "Tenth Anniversary of the History of Religion in Ukraine". Ukrainian Religious Studies, n. 1 (31 marzo 1996): 59. http://dx.doi.org/10.32420/1996.1.27.
Abstract (sommario):
The Ukrainian Association of Religious Studies together with the Department of Religious Studies at the Institute of Philosophy of the National Academy of Sciences of Ukraine began writing this fundamental work. This will not only be the history of the church or denominations, but the religious process in our native lands. Thematic content of the ten-volume is as follows: 1. Religions of the pre-Christian age; 2. Ukrainian Orthodoxy; 3. Orthodoxy in Ukraine; 4. Catholicism in the Ukrainian lands; 5. Ukrainian Greek Catholicism; 6-7. Protestantism in Ukraine; 8. Religions of national minorities and indigenous peoples of Ukraine; 9. Non-religion in Ukraine; 10. Religion and church in independent Ukraine.
18
Davies, Alan. "Tradition and Modernity in Protestant Christianity". Journal of Asian and African Studies 34, n. 1 (1999): 19–32. http://dx.doi.org/10.1163/156852199x00149.
Abstract (sommario):
Protestantism, a relatively late form of Christianity, accepts the principle of sola scriptura as its essence. For the early reformers this was a creative principle, but for subsequent generations it often became a sterile orthodoxy, producing theological and moral rigidity. Hence a tension developed between biblical literalism and the claims of modernity, including the rise of higher criticism. What is the true meaning of biblical authority in light of a rapidly changing world? What are its implications for the Christian lifestyle? Calvinism in particular concerned itself with the latter question, infusing a strain of asceticism into the social order through its distinctive religious ethic. The later puritan extension of Calvinism left an indelible mark on western society. Sometimes the puritan influence degenerated into a narrow legalism; sometimes it produced a deep and genuine godliness. Sola scriptura can have both effects - this is the paradox of Protestantism. At its most profound, Protestantism represents a creative iconoclasm. This is its genius and enduring strength.
19
Kurth, James. "New Secular Religion and the Clash with Neotraditional Great Religions". Unio Cum Christo 6, n. 2 (1 ottobre 2020): 19. http://dx.doi.org/10.35285/ucc6.2.2020.art1.
Abstract (sommario):
The United States in 2020 is in the midst of its greatest crisis since that of the Great Depression and the Second World War. This crisis is the result of large numbers of Americans, especially elite Americans, abandoning the traditional American religion, which was originally based upon Reformed Protestantism, and replacing it with a new secular religion, which is global progressivism. The determined efforts of these elites to promote this secular and postmodern religion on a global scale have produced a determined resistance, also on a global scale. This global resistance is mounted by several neotraditional religions and their civilizations, which are the contemporary heirs of such ancient and traditional religions as Islam, Confucianism, Hinduism, and Eastern Orthodoxy KEYWORDS: American Creed, Axial Age civilizations, globalization, global progressivism, neotraditional civilizations, public theology, Reformed Protestantism, secularization, secular religion, Western civilization
20
Liang, Ding. "The history of the development of Russian Orthodoxy in Tianjin in comparison with Catholicism and Protestantism". OOO "Zhurnal "Voprosy Istorii" 2022, n. 6-2 (1 giugno 2022): 217–30. http://dx.doi.org/10.31166/voprosyistorii202206statyi39.
Abstract (sommario):
According to the historical materials, the paper is going to systematically sort out the development of Orthodox Church in Tianjin, summarize the features of its spreading and compare with Catholicism and Protestantism to analyze its reasons of decline and fall, which actually reflects from side the cultural communication and collision between China and Russia in Tianjin.
21
Kolodnyi, Anatolii M. "Religious studies and theology". Ukrainian Religious Studies, n. 10 (6 aprile 1999): 3–14. http://dx.doi.org/10.32420/1999.10.833.
Abstract (sommario):
The liberation of religious studies from mechanical inclusion into the structure of the so-called scientific-atheistic theory of Marxism, the isolation and designation of it into an independent branch of humanitarian knowledge, actualized the issue of the correlation of religious studies disciplines, in particular the philosophy of religion, and theology or theology. The last terms we use here are unambiguous. Historically, the first one serves to define the theological theory of Catholicism and Protestantism, and the second one is Orthodoxy.
22
Jelen, Ted G. "The Subjective Bases of Abortion Attitudes: A Cross National Comparison of Religious Traditions". Politics and Religion 7, n. 3 (24 luglio 2014): 550–67. http://dx.doi.org/10.1017/s1755048314000467.
Abstract (sommario):
AbstractThe subjective correlates of abortion attitudes for six different religious traditions (Roman Catholicism, Protestantism, Eastern Orthodoxy, Buddhism, Hinduism, and Islam). For all six groups, attitudes toward sexual morality exhibit the strongest relationship with abortion attitudes, followed by the effects of attitudes toward human life. Gender role attitudes are much less powerful predictors of abortion attitudes. Further, the multivariate models which explain abortion attitudes are remarkably similar across religious traditions, with inter-religious differences largely being attributable to differences in the marginal distributions of the independent variables.
23
Kočandrle Bauer, Kateřina, František Štěch e Michaela Kušnieriková. "Helpful Models of Theological, Moral, and Spiritual Discernment in Catholicism, Protestantism, and Orthodoxy". AUC THEOLOGICA 9, n. 2 (18 giugno 2020): 45–66. http://dx.doi.org/10.14712/23363398.2020.5.
24
Kolodnyi, Anatolii M. "Christianity is on the threshold of the new millennium". Ukrainian Religious Studies, n. 35 (9 settembre 2005): 300–309. http://dx.doi.org/10.32420/2005.35.1612.
Abstract (sommario):
Each millennium AD forms its paradigm of world Christianity. The first of these was the period of its formation as the only world religion, which was largely facilitated by the activities of the Fathers of the Church of the Third Centuries and the seven Ecumenical Councils. The second millennium can be called the period of its confessionalization, which began after the famous split of 1054 into Orthodoxy and Catholicism and intensified significantly after the emergence of Protestantism in the sixteenth century. We now have over a thousand (if not more) confessional varieties of Christianity
25
Borshch, Irina. "International Law and the Orthodox Church: Ideas of M. V. Zyzykin in the 1930s". Sotsiologicheskoe Obozrenie / Russian Sociological Review 20, n. 1 (2021): 176–201. http://dx.doi.org/10.17323/1728-192x-2021-1-176-201.
Abstract (sommario):
The article discusses the ideas of Mikhail V. Zyzykin (1880–1960) about the contribution of the Church to international law in the context of its history and the international relations in the 1930s. Special attention is paid to the relation of Orthodoxy to international law, since Zyzykin is one of the few jurists who have studied in detail the influence of the Orthodox Church tradition on the law of nations. His works on this subject (first of all, an essay The Church and International Law (1937), based on a report at the Oxford conference of practical Christianity in 1937), remain little known to social and political science. The article considers the main provisions of Zyzykin about the origin of international law in medieval Europe with the participation of the Church in the context of the positions of other international lawyers (Taube, Martens, Kamarovsky, Nys, Bluntschli). It contains a comparative characteristic of the attitude to international law of the three Christian denominations (Catholicism, Protestantism, and Orthodoxy) according to Zyzykin and his idea of the Christian West and East “asymmetric” international contribution (the East was represented initially by the Eastern Roman Empire, and then by the Russian Empire). The fourth part describes the most original part of Zyzykin’s ideological legacy: a comparison of two vulnerable attempts of international organization, the Holy Alliance in the XIX century and the League of Nations in the XX century.
26
Akindinova, Tatiana A. "The National Character as the Heritage of Cultural Tradition". Observatory of Culture, n. 3 (28 giugno 2014): 60–65. http://dx.doi.org/10.25281/2072-3156-2014-0-3-60-65.
Abstract (sommario):
Concerns the spiritual influences in shaping cultural tradition. The author analyses understanding of the related issues within the context of the Civil War in Russia by the film director Alexander Askoldov and their interpretations in his film “Commissar”. The issue of the national character as a part of cultural heritage is addressed to show that European culture has been largely defined by the evolution of Christianity. Today, successful development of Russian national character may suppose the rapprochement of the Orthodoxy, Catholicism and Protestantism as it was argued by Vladimir Solovyov in his work “On the Christian Unity.”
27
Matar, Nabil. "The 2018 Josephine Waters Bennett Lecture: The Protestant Reformation through Arab Eyes, 1517–1698". Renaissance Quarterly 72, n. 3 (2019): 771–815. http://dx.doi.org/10.1017/rqx.2019.257.
Abstract (sommario):
This essay examines what Arabs knew about Luther, Calvin, and the Protestant-Catholic conflict in the early modern period. While there have been studies of the nineteenth- and twentieth-century impact of Protestant missions on the Arab East, there has been no study of the Protestant movement and its confrontation with Catholicism and Orthodoxy in the period between 1517 and 1698. Although Protestantism failed in gaining converts, the rivalry between Protestant England and Catholic France in co-opting converts to their military and ideological camps resulted in religio-social fissures that would have a lasting impact on Christians and Christianity in the Middle East.
28
Malmenvall, Simon. "Pojem zgodovine odrešenja: pomen in idejni razvoj". Res novae: revija za celovito znanost 3, n. 2 (2018): 39–58. http://dx.doi.org/10.62983/rn2865.182.3.
Abstract (sommario):
This article offers a basic synthesis of the meaning and ideational development of the concept of salvation history from the Antiquity up to the modern theological thought. The subject of salvation history belongs to the field of philosophy and theology of history. It denotes the interpretation of history in the light of “Divine Providence” and as such represents one of the fundamental subjects of the entire Christian intellectual heritage. In this sense, the entire history of mankind seems to be a stage of “encounter” between God and man. This perspective on history is present in all branches of Christianity – East Orthodoxy, Catholicism, and Protestantism.
29
Lillback, Peter. "THE ABIDING LEGACY OF THE REFORMATION’S CONFESSIONAL ORTHODOXY: THE REQUIRED VOWS OF WESTMINSTER SEMINARY PROFESSORS AND NAPARC MINISTERS". VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 7, n. 1 (20 aprile 2020): 41–98. http://dx.doi.org/10.51688/vc7.1.2020.art3.
Abstract (sommario):
Since the Reformed faith has been characterized from its sixteenth century origins, thus for both Catholic and Protestant the century was an era characterized by faith speaking through the composition of their respective confessions of faith. This article begin to examine the problems raised by confessional subscription for Protestantism and its solutions. The various purposes for confessional subscription to the historic creeds of the Reformation and confessional subscription at Westminster Theological Seminary, and finally confessional subscription in the PCA and the OPC also discussed. This article argues that the abiding legacy of the Reformation's Confessional Orthodoxy manifested in the required vows of Westminster Seminary professors and NAPARC ministers.
KEYWORDS: creeds, confessions, catechisms, Reformed.
30
Sanecka, Anna. "Wrocławska „Dzielnica” Wzajemnego Szacunku Czterech „Wyznań”. Idea, nazwa, działalność – kontekst ekumeniczny". Język. Religia. Tożsamość. 1, n. 23 (29 luglio 2021): 207–22. http://dx.doi.org/10.5604/01.3001.0015.0333.
Abstract (sommario):
The Wroclaw Quarter of Mutual Respect of the Four Denominations is a unique place not only on the map of Poland, but also of Europe. It is a place of long-term cooperation between representatives of two religions – Judaism and Christianity and three Christian denominations: Catholicism, Protestantism and Orthodoxy. For more than 20 years, the Quarter has been actively operating in the area of education and culture. The Quarter of Mutual Respect is a place of meetings, friendly cooperation and dialogue, which allows conducting truly ecumenical activities. The article presents these activities of the Quarter and the ideas that guided its creation and existence. It also points out certain linguistic issues concerning the name of the Quarter.
31
Păvălucă, Vasilică Mugurel. "Some of Martin Luther‘s Written References to the Eastern Church". Review of Ecumenical Studies Sibiu 9, n. 3 (1 dicembre 2017): 360–70. http://dx.doi.org/10.1515/ress-2017-0025.
Abstract (sommario):
Abstract In his honest desire to reform the Catholic Church, Martin Luther looked up sometimes to Eastern Christianity and its Ancient Fathers. Especially in the context of his debates with Catholic theologians, Luther tried to accomplish a theological norm through quotes and arguments from the spiritual thesaurus of the Eastern Church. In spite of the fact that Luther‘s references to the Eastern Church show a certain ambiguity and are not as extensive as one would wish today, these are of particular importance and carry undeniable weight for the Reformation period and the Reformers’ knowledge of Eastern Christianity. Luther’s mentions of the Eastern Church constitute until today the basic points of modern ecumenism between Protestantism and Orthodoxy.
32
Hong, Seung. "Exegetical Resistance: The Bible and Protestant Critical Insiders in South Korea". Religions 9, n. 10 (7 ottobre 2018): 301. http://dx.doi.org/10.3390/rel9100301.
Abstract (sommario):
South Korean Protestantism has attracted scholars for a number of reasons including its almost unrivaled numeric growth and vibrancy in East Asia. Recent observations, however, have also noticed its negative perceptions among the general public in Korea, including those who profess to be Protestants. This study focuses on movements by Protestant “critical insiders,” namely, those who are committed to their Protestant faiths yet are highly critical of the ways in which the Protestant religion is taught, believed, and practiced in South Korea. Such emphasis on resistance fits well the scholarly agenda of cultural studies. The subjects of observation in this study, however, can take the cultural studies orthodoxy and flip it on its head. In cultural studies, it has been asserted that unintended-creative readings of cultural—and religious—texts on the part of the readers indicate their resistive agency rather than subjugation. Korean Protestant critical insiders’ various activities pertaining to the Bible, however, entail reversing such observations about interpreting cultural texts and empowerment. Instead of turning the signs upside down, as typically celebrated in cultural studies, what they aspire to do is follow more radically the intended meanings/readings of the text. Rescuing the text, so to speak, is paramount for religiously loyal resistance.
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Bains, David R. "Conduits of Faith: Reinhold Niebuhr's Liturgical Thought". Church History 73, n. 1 (marzo 2004): 168–94. http://dx.doi.org/10.1017/s0009640700097870.
Abstract (sommario):
The mid twentieth century was an important period of theological and liturgical change for mainline Protestants. Theologically, the optimistic liberalism of the turn of the century came under sharp critique from a variety of theologians who sought to give greater attention tc the historic Christian doctrines. Liturgically, the practices of evangelicalism were compared to historic models of Christian worship and found wanting. No American was more prominent in the theological critique than Reinhold Niebuhr (1892–1971). After rising to national prominence as a preacher and essayist while serving as a pastor ir Detroit, Michigan, he joined the faculty of Union Theological Seminary in New York City in 1928 and gained an international reputation as a social ethicist, preacher, and advocate of a theological perspective known variously as “Christian realism” or “neo-orthodoxy.” It is less well known that as part of his theological program Niebuhr advocated liturgical reform. From his days in Detroit when he confessed devoting an entire fall “to a development of our worship services” to the height of his career when he warned that “a church without adequate conduits of traditional liturgy” is “without the waters of life,” Niebuhr was vitally concerned with “the weakness of common worship in American Protestantism.”
34
Feldmann, Horst. "Which Religions Still Affect Schooling? A Study of 143 Countries". Comparative Sociology 15, n. 4 (29 luglio 2016): 439–84. http://dx.doi.org/10.1163/15691330-12341394.
Abstract (sommario):
This paper studies which world religions have exerted a contemporary influence on the extent of secondary schooling at the national level in the recent past. Using data on 143 countries and the period 1973 to 2012, it finds that both Hinduism and Judaism have a large positive effect, particularly among females. The group of other Eastern religions (which covers comparatively small religions, notably Confucianism) also has a positive effect, though it is slightly smaller, especially among girls. Islam has a negative effect, which is larger among females than among males. Neither Buddhism nor the three branches of Christianity – Eastern Orthodoxy, Roman Catholicism and Protestantism – have any statistically significant effect. The results are robust to numerous controls and variations in specification.
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Norberg-Schiefauer, Fredrik. "“Nit allein den rechtglaubigen, sonder auch den irrigen: Two Sixteenth-Century German Catholic Prayer Books as Tools of Re-Catholicisation”". Journal of Early Modern Christianity 10, n. 1 (1 aprile 2023): 167–85. http://dx.doi.org/10.1515/jemc-2023-2043.
Abstract (sommario):
Abstract This article presents two German Catholic prayer books written by the two sixteenth-century priests Johann Faber OP and Peter Michael Brillmacher SJ – known for their catechetical and apologetical work in areas of confessional division. Adding to the claims by early twentieth-century researchers that these books were used for “resisting and combating Protestantism,” I argue that they were tools for the re-Catholicising of Protestant populations. By referring to the Church fathers “and the old Christians” as proof for the ancient origin and the orthodoxy of beliefs and practices questioned by the Protestant reformers, and by countering “misconceptions” about the Catholic faith, the authors strived to lead their readers in the direction toward “true religion and divine worship.”
36
Zabaev, Ivan. "Religion and Economics: Can We Still Rely on Max Weber?" Sotsiologicheskoe Obozrenie / Russian Sociological Review 17, n. 3 (2018): 107–48. http://dx.doi.org/10.17323/1728-192x-2018-3-107-148.
Abstract (sommario):
The article, within the framework of the logic proposed by M. Weber in The Protestant Ethic and the Spirit of Capitalism, attempts to identify the core ethical category of the Russian Orthodox Church that could function in the same way as Beruf (profession/vocation) does for the analysis of Protestantism and its potential impact on the formation of the economy. The attempt to apprehend this category relies on Weber’s works that analyze the economic ethics of world religions. In particular, an effort is made to interpret the Weberian categorization of Russian Orthodoxy as a “specific mysticism”. The texts of F. Nietzsche and M. Scheler are used to decipher Weber’s thesis. The analysis of the texts of Weber, Nietzsche, and Scheler leads to the assumption that “humility” could be the category in question. In his works on the sociology of religion, Weber used “humility” to describe “mysticism” in the same vein as is “vocation” for “asceticism”. At the same time, Weber reinterprets Nietzsche’s doctrine of ressentiment to construct the typology of economic ethics of world religions. For Nietzsche, humility is often synonymous to ressentiment. In the Weberian interpretation, the thesis on ressentiment becomes a “theodicy of suffering”. In the typology of suffering, humility was associated with contemplation, or the withdrawal from the world, that is, with everything specific for mysticism as it was understood by Weber. M. Scheler also took notice of this and criticized the thesis on ressentiment, contrasting it with humility as the basic Christian virtue. An analysis of the texts of F. Nietzsche, M. Weber and M. Scheler on the ressentiment and ethics of Christianity made it possible to propose a typology of ethics that seems to be suitable for constructing hypotheses about the (potential) influence of Orthodoxy on Russian economic life.
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Williams, Daniel K. "When the Canaanite Conquest Met the Enlightenment: How Christian Apologists of the English Enlightenment Harmonized the Biblical Canaanite Conquest with the Moral Values of the Eighteenth Century". Church History 90, n. 3 (settembre 2021): 579–602. http://dx.doi.org/10.1017/s0009640721002146.
Abstract (sommario):
AbstractThis article examines British and American Christian apologists’ reinterpretation of the biblical account of the Canaanite conquest in response to concerns about natural rights and ethical behavior that emerged from the English Enlightenment. Because of Enlightenment-era assumptions about universal rights, a new debate emerged in Britain and America in the eighteenth century about whether the divine order for the biblical Israelites to slaughter the Canaanites was morally right. The article argues that intellectually minded Christians’ appropriation of Enlightenment values to reframe their interpretation of the biblical narrative (often in response to skeptical attacks from writers classified as deists) demonstrates that in the English-speaking world, Enlightenment rationalism and Christian orthodoxy frequently reinforced each other and were not opposing forces. Though many orthodox Christians repudiated traditional Calvinist interpretations of the biblical Canaanite conquest, they defended the authority of the biblical narrative by drawing on Enlightenment-era assumptions about natural rights to provide justifications for what some skeptics considered morally objectionable divine orders in the Bible. By doing so, they set the framework for the continued synthesis of natural rights and rationality with a biblically centered Protestantism in the early nineteenth-century English-speaking world and especially in the United States.
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Van der Tol, Marietta. "Equating the other with evil: what russkii mir and right-wing populism have in common". Theological Reflections: Eastern European Journal of Theology 20, n. 2 (14 gennaio 2023): 31–36. http://dx.doi.org/10.29357/2789-1577.2022.20.2.2.
Abstract (sommario):
This essay explores the concept of evil in right-wing populism and the ideology of the Russian World (russkii mir) ideology. At face value, right-wing ideology and the russki mir ideology may seem very different. They currently have different expressions in Ukraine, especially as the idea of the Russian World is used to window-dress Putin’s geo-political aggression. At the root however, right-wing populism and the Russian World ideology share something that is deeply problematic: namely, that these ideologies equate the other with evil. This article has built on conversations at the conference “Christian Identity in National, Transnational and Local Space: Perspectives from Protestantism, Orthodoxy and Roman Catholicism” held at the University of Oxford, 4-5 April 2022. This conference is part of the Protestant Political Thought project, sponsored by the Harold C. Smith Foundation.
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Tse-Hei Lee, Joseph. "Teaching The History Of Chinese Christianity". Teaching History: A Journal of Methods 33, n. 2 (1 settembre 2008): 75–84. http://dx.doi.org/10.33043/th.33.2.75-84.
Abstract (sommario):
Beginning in the sixteenth century, European Catholic orders, including Jesuits, Franciscans, and Dominicans, introduced Christianity and established mission outposts in China. Protestant missionary societies arrived in the middle of the nineteenth century. Despite the Eurocentric view of Christianity conveyed by Western missionaries, many Chinese believers successfully recruited converts, built churches, and integrated Christianity with traditional values, customs, and social structure. This pattern of Chinese church growth represents a large-scale religious development comparable in importance to the growth of Catholicism, Protestantism, and orthodoxy Christianity in continental Europe, the rise of Islam, and the Buddhist transformation of East Asia. The story of the Chinese church is an important chapter of the global history of cross-cultural interactions. The knowledge and insights gained from the China story throw light on the emergence of Christianity as a fast-growing religious movement in the non-Western world.
40
Zapeka, Oksana A. "The issue of relationship of grace and freedom in Berdyaev`s ethics". Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 60 (2021): 55–64. http://dx.doi.org/10.37816/2073-9567-2021-60-55-64.
Abstract (sommario):
Berdyaev distinguishes between divine and human freedom. He considers the issue of relationship of God`s and man`s freedom to be central for ethics. While in western theology the issue of correspondence of grace and freedom appears mostly as a human will`s problem, the eastern tradition looks at the freedom of man and divine grace as an organic unity, yet acknowledges exclusively the freedom, created and granted by God. Eastern teachings, just as the western ones, do not address the freedom, preceding the Genesis. Orthodoxy`s advantage, according to N. A. Berdyaev, is in its lesser, comparing to Catholicism and Protestantism, extent of rationalizing, which to him constituted its greater degree of freedom. Without any doubt some of Berdyaev`s ideas are out of keeping with traditional Orthodoxy, most notably starting with his doctrine of Ungrund (divine Nothingness), giving way to manifestation of God-Creator and Freedom. Unlike traditional theology which associates origination of Evil with Freedom, God`s gift to a man Berdyaev believes that man belongs to Freedom as much as to God. Berdyaev`s presentation of relationship of freedom and grace, divine and human freedom as a central for the issue of Freedom is attributed to his striving to justify human freedom and establishing it in terms of its inherently human source.
41
Yanushevich, Ivan I. "Interference of state authorities in the internal affairs of religious organisations in 1917–1928 (on the example of Orthodoxy and Protestantism)". Journal of the Belarusian State University. History, n. 4 (4 novembre 2021): 21–30. http://dx.doi.org/10.33581/2520-6338-2021-4-21-30.
Abstract (sommario):
Using the example of the Orthodox and Protestant churches, the process of interference by state authorities in the internal affairs of religious organisations in 1917–1928 is considered. The mechanisms of influence on believers, clergy and the leadership of these structures are analysed. It is determined that the main pressure was exerted to obtain, including public, support for all decisions of state bodies concerning domestic and foreign policy. It is established that the authorities planned to reduce the number of parishioners of the canonical Russian Orthodox Church by granting preferences to other confessions and religious movements, as well as its fragmentation by inspiring schisms. An attempt to transfer the management of the Orthodox Church formed by state bodies in a group of clergy in a non-canonical way has been studied.
42
Zakharov, Ivan A. "Ethiopia: Reaction of the Religious Landscape to the Change in Religious Policy in the Middle of the 19th – early 21st Centuries". Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, n. 4 (2023): 198. http://dx.doi.org/10.31857/s086919080025856-8.
Abstract (sommario):
The article analyzes the changes in the state policy of Ethiopia towards religious organizations in 1855–1991 and how it impacted the structure of the state’s religious landscape. Reviled that the position of the Ethiopian Orthodox Church (EOC) changed dramatically. In 1855–1930 EOC enjoyed broad support from the authorities, which install the principle "One country, one faith". At that time, three confessional zones were formed: the Northwestern Orthodox zone, the Eastern Muslim zone and the Southwestern ethnoreligious zone. The state’s support of the EOC included restrictions of the activities of other religious organizations. In 1930–1991 the principle "Whose realm, their religion" influenced Ethiopian religious policy. Despite the preservation of a EOC’s special status, some Islamic organizations received equal rights, which allowed them to expand their missionary activities. The Central polyconfessional zone was formed, where Islam and Orthodoxy were the main competing religions. After 1991 religious policy in Ethiopia has adapted the principle "No borders, only people". Elimination of legal barriers regarding religious organizations caused the intensification of religious competition due to the expansion of the activities of "non-traditional" faith-groups, especially Protestantism, which has become the largest religion in the Southwestern confessional zone and has significantly expanded in the Central polyconfessional zone. In other confessional zones changes in religious policy seems to be formal. It is indicated by a decrease in the share of religious minorities which still face discrimination. It seems that these changes have contributed to the growth of conflict in Ethiopian society.
43
Chebotarov, Viacheslav, e Iegor Chebotarov. "National business cultures: the influence of religion, and their role in the economic development of countries". Bulletin of Geography. Socio-economic Series 50, n. 50 (24 ottobre 2020): 23–30. http://dx.doi.org/10.2478/bog-2020-0029.
Abstract (sommario):
AbstractThe paper clarifies the conditions and factors of the development of the institutional environment through modern interdisciplinary analysis. The authors revise the studies of the problem under consideration in the history of science and reveal the decisive role of religion in the development of national business cultures. The study highlights the fundamental postulates, i.e. the canons of theology, and argues for the need to consider them in the context of the analysis of national business cultures. The authors put forward and prove theoretical and methodological principles of the determinant influence of national business cultures and religion on the development of countries (the socio-economic phenomenon of the “economic miracle”). The content of the category “Polish economic miracle” is revealed through analysis of the influence of Catholicism, Orthodoxy and Protestantism on other “economic miracles” known from history. The authors conclude that Catholicism currently encourages entrepreneurial initiative of both individuals and organisations, which contributes to the sustainable economic development of countries.
44
ACLE-KREYSING, ANDREA. "A Neglected Religious Thinker: José María Blanco White (1775-1841)". Bulletin of Hispanic Studies 98, n. 6 (1 giugno 2021): 561–80. http://dx.doi.org/10.3828/bhs.2021.32.
Abstract (sommario):
‘Dissent is the great characteristic of liberty’ was the central tenet in the life of José María Blanco White (1775-1841), a Spanish exile in Britain, whose fame as a man of letters often obscures the fact that he was first and foremost a religious thinker. The milestones of his life were set by his conversions, from Catholicism to Anglicanism (1814), and finally to Unitarianism (1835). Yet his theological ideas continue to be the least researched part of his oeuvre, mostly due to the problematic reception of his work, so that the ex-Catholic Blanco White - rather than the Protestant Blanco White - continues to occupy centre stage. This article reconstructs the spiritual biography of Blanco White, showing how skilfully he navigated through the world of European Protestantism, arguing that it was in Observations on Heresy and Orthodoxy (1835) that he reached the peak of his creative powers as an original religious thinker.
45
Goldie, Mark. "The Scottish Catholic Enlightenment". Journal of British Studies 30, n. 1 (gennaio 1991): 20–62. http://dx.doi.org/10.1086/385972.
Abstract (sommario):
In the eighteenth century, most Scottish Protestants took it for granted that Roman Catholicism was antithetical to the spirit of “this enlightened age.” Amid the several polarities that framed their social theory—barbarism and politeness, superstition and rational enquiry, feudal and commercial, Highland and Lowland—popery in every case stood with the first term and Protestantism with the second. Sir Walter Scott's Redgauntlet, set in the 1760s, is redolent of these contrarieties. He draws a stark contrast between the world of Darsie Latimer, the cosmopolitan, bourgeois, and Presbyterian world of an Edinburgh attorney, and the world of Hugh Redgauntlet, rugged and rude, clannish and popish. When the Stuart Pretender appears on the scene he is disguised as a prelate, his odor more of sinister hegemony than of pious sanctimony. Scott's tableau captured the Enlightenment commonplace that the purblind faith of popery was a spiritual halter by which the credulous were led into political despotism. Catholicism, by its treasonable Jacobitism and its mendacious superstition, seemed self-exiled from the royal road of Scottish civil and intellectual improvement.It is not too harsh to suggest that modern scholarship on the Scottish Enlightenment has implicitly endorsed this view, for next to nothing has been written about the intellectual history of Scottish Catholicism, let alone anything comparable with the two full-scale studies now available on the English Catholic Enlightenment. One historian has suggested an alternative view, by suggesting that, in the emergence of the Scottish Enlightenment, it was Catholics and Episcopalians who, as alienated outsiders, helped loosen the straitjacket of Calvinist orthodoxy.
46
Baker, J. Wayne, e Martin I. Klauber. "Between Reformed Scholasticism and Pan-Protestantism: Jean-Alphonse Turretin (1671-1737) and Enlightened Orthodoxy at the Academy of Geneva." American Historical Review 100, n. 5 (dicembre 1995): 1603. http://dx.doi.org/10.2307/2169984.
47
Sunshine, Glenn S., e Martin I. Klauber. "Between Reformed Scholasticism and Pan-Protestantism: Jean-Alphonse Turretin (1671-1737) and Enlightened Orthodoxy at the Academy of Geneva." Sixteenth Century Journal 26, n. 4 (1995): 939. http://dx.doi.org/10.2307/2543806.
48
Sychev, Andrey. "Confessional models of church authority (philosophical and canonical analysis)". Socium i vlast 1 (2023): 61–73. http://dx.doi.org/10.22394/1996-0522-2023-1-61-73.
Abstract (sommario):
Introduction. Judgments on church authority have been transformed depending on the changing posi- tion of the Church in society and its relationship with the state. In the process of rethinking, there have developed special traditions of its understand- ing, which reflected the specifics of the existence of Christian communities in different cultural and legal conditions. The purpose of the study is to outline the traditions of understanding church authority in three Christian denominations and offer grounds for their comparison in the philosophical and canonical aspect. Methods. A comparative method is used on the basis of analyzing philosophical literature and canon-legal sources. Scientific novelty of the research. The article for the first time systematizes confessional differences in interpreting the form, content and levels of church authority. Results. It is shown that the decisive factor de- termining the differences between confessional traditions in the understanding of church authority is the nature of the boundary between the sacred and government authorities. Catholicism, consider- ing the governmental power established by God, includes it in the sacred, along with the teaching and sacramental. Protestantism, on the contrary, radically opposes it to the sacred, recognizing it as the prerogative of the state. Orthodoxy, as a rule, does not recognize government power as sacred, but it does not separate it from the church. Conclusions. An analysis of the positions ex- pressed by representatives of various Christian denominations regarding church authority makes it possible for us to conclude that the Orthodox tradi- tion tends to defend a position equidistant from polar opinions.
49
Maksic, Slavica, e Zoran Pavlovic. "Evaluation of child imagination in European cultural-historical context". Sociologija 51, n. 3 (2009): 263–77. http://dx.doi.org/10.2298/soc0903263m.
Abstract (sommario):
Encouraging child imagination is a desirable for developing creativity in youth and adulthood, and creativity is viewed as one of the solutions to the problems the contemporary word is facing. The aim of this paper is to examine the linkage between macro-social factors and evaluation of imagination as a characteristic that should be encouraged in children. For analysis we used data on European countries encompassed by the World Values Study (1999-2004). The results indicate that wealthier and more developed countries and the citizens who are more postmaterialist oriented value imagination more. However, once cultural-historical heritage of the country is included into the analysis, evaluation of imagination changes, thus confirming the importance of living in the communist regime and, on the other hand, the influence of socialization patterns defined by the dominant religion (Orthodoxy, Catholicism, Protestantism or Islam). The concluding part discusses the implications of these results for supporting creativity in young people and contributing to the development of contemporary society which requires reliance on individual abilities and responsibilities in order to progress.
50
Kruja, Genti. "Interfaith Dialogue in Albania as a Model of Interreligious Harmony". Journal of Ethnic and Cultural Studies 7, n. 3 (28 agosto 2020): 76. http://dx.doi.org/10.29333/ejecs/377.
Abstract (sommario):
Over many centuries, Albanians have been mostly followers of Islam, Catholicism, and Eastern Orthodoxy. There are also other smaller religious communities, including Muslim Bektashi, Protestantism, and Judaism. Christianity and Islam, have coexisted in Albania for centuries. Tolerance is a characteristic of Albanian people, which is probably related to their geopolitical position. Being at the intersection of East and West, Albanians were influenced by both. The lands of Albanians were the meeting and division point of the two greatest empires of the Middle Ages, the Roman and the Byzantine Empires. Experiencing many vicissitudes, this peaceful co-existence, as a national value of a small nation, has continued for centuries and is still ongoing. However, a communist government lasting from 1944 to 1991 imposed a severe prohibition of the practice of religion. The interreligious cooperation during the reopening of the first church and mosque in 1990 was an expression of tolerance despite even though the communist regime was still in power. This paper presents some essential historical facts as well as a sociological approach of the interfaith understanding among Albanians.