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1
Louis, Bertin M. "Touloutoutou and Tet Mare Churches: Language, Class and Protestantism in the Haitian Diaspora of the Bahamas." Studies in Religion/Sciences Religieuses 41, no. 2 (April 18, 2012): 216–30. http://dx.doi.org/10.1177/0008429812441308.
Testo completoAbstract (sommario):
Within Haiti’s growing transnational Protestant community, there are different types of churches and adherents that practice traditional forms of Protestant Christianity (such as the Adventist, Methodist and Baptist faiths) and Pentecostal/Charismatic forms of Protestant Christianity. Using Michèle Lamont’s work on symbolic boundaries, I explore how Haitian Protestants living in New Providence, Bahamas, differentiate these two major Haitian Protestant church cultures through the use of denigrating terms about differing religious traditions. Churches which practice traditional forms of Haitian Protestantism, for example, are sometimes called touloutoutou churches. Churches where Pentecostal/Charismatic forms of Haitian Protestantism are practiced are sometimes referred to as tet mare churches by some Haitian Protestants. In addition, practitioners’ descriptions reflect issues of social class and contested notions of Christian authenticity among Haitian Protestants in the Bahamas. Dans la communauté haïtienne protestante transnationale, il existe différents types d’églises et de fidèles qui forment une pratique traditionnelle du christianisme protestant (comme les adventistes, méthodistes et les religions Baptiste) et pentecôtiste / charismatique qui forment le christianisme protestant. Avec l’utilisation du travail de Michèle Lamont sur les frontières symboliques, j’explore comment les protestants haïtiens vivant à New Providence, Bahamas, peuvent faire la différence entre ces deux grandes cultures haïtiennes grâce à l’utilisation des termes dénigrants au sujet de traditions religieuses différentes. Les églises haïtiennes qui pratiquent les formes traditionnelles du protestantisme, par exemple, sont parfois appelées « églises touloutoutou ». D’autre part, les églises où les formes pentecôtiste / charismatique du protestantisme haïtien sont pratiquées sont parfois dénommés « églises tèt mare » pour certains protestants haïtiens. En outre, les descriptions des praticiens reflètent les questions de classe sociale et les notions d’authenticité chrétienne attaquée chez les protestants haïtiens aux Bahamas.
2
KLYASHEV, A. N. "SOME FACTORS IN THE FORMATION OF RELIGIOUS IDENTITY OF UKRAINIAN PROTESTANTS OF THE URAL REGION." Izvestia Ufimskogo Nauchnogo Tsentra RAN, no. 4 (December 11, 2020): 53–57. http://dx.doi.org/10.31040/2222-8349-2020-0-4-53-57.
Testo completoAbstract (sommario):
This article examines the factors related to the formation of the religious identity among Ukrainian Protestants entering Protestant religious organizations in some regions of the South, Middle and Polar Urals: impact of other people or their own existential quest, as well as the religious identity of the respondents before they adopted Protestantism. More than sixty percent of Ukrainian Protestants were born outside of Russia; they are the most "foreign" in origin ethno-religious group among the Protestants of the Urals. Data on them are compared to similar evidence in the general sample. The greater role of family continuity in religious choice than among Russian Protestants, and also the greater percentage of former representatives of "other" or "non-traditional" religions among Ukrainian Protestant are explained by the historically more substantial presence of Protestantism in Ukraine and diversity of its religious field. Before acquiring the Protestant identity under the influence of their parents, Ukrainian respondents manage to gain experience of an atheistic or other religious worldview, which fact testifies to their conscious existential quest.
3
Ward, W. R. "‘An Awakened Christianity’. The Austrian Protestants and Their Neighbours in the Eighteenth Century." Journal of Ecclesiastical History 40, no. 1 (January 1989): 53–73. http://dx.doi.org/10.1017/s0022046900035429.
Testo completoAbstract (sommario):
The Austrian Protestants of the eighteenth century are not without their memorials; the noble series of Jahrbücher produced by the Society for the History of Austrian Protestantism and the bicentennial celebrations of Joseph II's Toleration Patent in 1981 have seen to that. But whereas the Hungarian Protestants are perceived as central to the history of their kingdom, the great Protestant emigration from Salzburg in 1731–2 receives a mention in general histories produced outside England, the Moravian propaganda machine has ensured that the religious fate of Bohemia and Moravia figures in the general myth of Protestant revival, and even the development of Silesian Protestantism has attracted new attention, the Austrian Protestants seem never to be centre stage, though their irritating presence in the wings is admitted to goad the Habsburgs in their search for new methods of government.
4
Baubérot, Jean. "Protestantisme, laïcité et annonce du salut." Études théologiques et religieuses 76, no. 4 (2001): 497–511. http://dx.doi.org/10.3406/ether.2001.3660.
Testo completoAbstract (sommario):
C’est tout d’abord en historien et en sociologue que Jean Baubérot analyse les modalités de la participation des protestants à l’établissement de la laïcité en France. Partant des exemples clés de la création de l’école laïque et de la séparation des Églises et de l’État, il montre que la laïcité que les protestants appelaient de leurs vœux était différente de celle qui s’est historiquement réalisée. En fait, la sécularisation de l’école a été beaucoup plus radicale que ce que souhaitaient les protestants libéraux et la laïcité de l’Etat s’est avérée plus modérée que celle que défendaient les protestants évangéliques. Dans sa dernière partie, l’auteur intervient, comme protestant, dans le débat sur les liens entre laïcité et annonce du salut. Il donne quatre pistes qui permettent de définir une attitude protestante possible face à la laïcité.
5
Hanebrink, Paul. "European Protestants Between Anti-Communism and Anti-Totalitarianism: The Other Interwar Kulturkampf?" Journal of Contemporary History 53, no. 3 (July 21, 2017): 622–43. http://dx.doi.org/10.1177/0022009417704894.
Testo completoAbstract (sommario):
In the late 1930s, Protestants across Europe debated how best to resist the threat of encroaching secularism and radical secular politics. Some insisted that communism remained the greatest threat to Europe’s Christian civilization, while others used new theories of totalitarianism to imagine Nazism and communism as different but equal menaces. This article explores debates about Protestantism, secularism, and communism in three locations – Hungary, Germany, and Great Britain. It concludes that Protestants perceived Europe’s culture war against secularism in very different ways, according to their geopolitical location. The points of conflict between Europe’s Protestants foreshadowed the dramatic shifts in the coordinates of Protestant Europe’s culture wars after 1945.
6
Bays, Daniel H. "Chinese Protestant Christianity Today." China Quarterly 174 (June 2003): 488–504. http://dx.doi.org/10.1017/s0009443903000299.
Testo completoAbstract (sommario):
Protestant Christianity has been a prominent part of the general religious resurgence in China in the past two decades. In many ways it is the most striking example of that resurgence. Along with Roman Catholics, as of the 1950s Chinese Protestants carried the heavy historical liability of association with Western domination or imperialism in China, yet they have not only overcome that inheritance but have achieved remarkable growth. Popular media and human rights organizations in the West, as well as various Christian groups, publish a wide variety of information and commentary on Chinese Protestants. This article first traces the gradual extension of interest in Chinese Protestants from Christian circles to the scholarly world during the last two decades, and then discusses salient characteristics of the Protestant movement today. These include its size and rate of growth, the role of Church–state relations, the continuing foreign legacy in some parts of the Church, the strong flavour of popular religion which suffuses Protestantism today, the discourse of Chinese intellectuals on Christianity, and Protestantism in the context of the rapid economic changes occurring in China, concluding with a perspective from world Christianity.
7
Klyashev, A. N. "“Other” Protestants — change of religious identity." Memoirs of NovSU, no. 4 (2023): 298–303. http://dx.doi.org/10.34680/2411-7951.2023.4(49).298-303.
Testo completoAbstract (sommario):
In this article, the author attempts to reveal some aspects related to the transformation of the confessional identity of members of Protestant religious organizations operating in the Southern, Middle and Polar Urals and identifying themselves as representatives of “other” ethnic groups that are not widespread in Russia. The article presents data on the confessional identity of the respondents and on the factors that contributed to their adoption of Protestant Christianity. The research materials allow us to conclude that the religious identity (or lack of it) of the respondents before coming to Protestantism is close to that of the respondents from the general sample in the Urals; most of all among the “other” Protestants were atheists or non-denominational theists who “simply” believed in God. Most of all, both among “other” Protestants and among believers from the general sample of those who came to Protestantism with the assistance of close people who enjoy the greatest trust: friends, parents, relatives and spouses. Domestic and foreign missionaries, as well as members of religious communities personally unknown to the respondent, played an insignificant role in the religious choice of the respondents from both samples. The data presented in the article demonstrate that the confessional affiliation (or lack of it) of the respondents before they adopted Protestantism, as well as the factors contributing to the acquisition of their religious identity by Protestants, do not depend on ethnic identity.
8
Orban, Myriam Anny. "La création d’une Église réformée évangélique française en 1902 dans le cadre de la francisation du comté de Nice." Revue d'histoire du protestantisme 9, no. 1 (April 4, 2024): 47–88. http://dx.doi.org/10.47421/rhp_9.1_47-88.
Testo completoAbstract (sommario):
Les protestants français installés à Nice après le rattachement de 1860, dits de seconde génération, ou nés outre-Var, selon la terminologie de l’époque, sont de plus en plus nombreux. Ils souhaitent se séparer de l’Église vaudoise de Nice qui dépend de la Table vaudoise en Italie et créer une Église réformée française. En 1899, quelques protestants entrent dans une phase nettement offensive et mettent en œuvre une stratégie afin de se débarrasser du pasteur vaudois Auguste Malan (Augusto Giovanni Malan). Ils fondent le Comité Protestant Français (CPF). Les difficultés s’accumulent et se conjuguent avec la situation particulière du Comté de Nice en voie de francisation et la situation politique et religieuse propre à la France. Le CPF est confronté aux divisions internes au protestan-tisme. Depuis le synode national de 1872, il existe deux unions d’Églises protestantes en France : l’une de tendance évangélique, l’autre de tendance libérale. L’État se dé-sengage des accords pris lors du Concordat. Climat politique et idéologie alimentent les débats. En 1902, en dépit des difficultés, les membres du Comité Protestant Français inaugurent leur Église réformée de France, obtiennent un poste de pasteur et, par une singulière opération financière avec l’État, parviennent à verser un salaire à leurs pasteurs.
9
Cho, Euiwan. "Resisting Restless Protestant Religious Consumers in the Korean Burnout Society: Examining Korean Protestantism’s Rising Interest in Apophatic and Desert Spirituality." Journal of Spiritual Formation and Soul Care 13, no. 1 (December 20, 2019): 22–38. http://dx.doi.org/10.1177/1939790919894560.
Testo completoAbstract (sommario):
Why have Korean Protestants been enthusiastic for Henri Nouwen, Thomas Merton, and Orthodox books in recent years? This article proposes that apophatic spirituality and desert asceticism, influential in both Catholic and Eastern Orthodox traditions, can help assuage the thirst of Korean Protestants exhausted by the excesses of positivity and the exploitation of self. I focus on the insatiable consuming passions of Korean Protestant religious consumerism as symptoms of the burnout society. I then explore the major contribution of apophatic spirituality and desert asceticism, which have much to teach contemporary Korean Protestantism.
10
Rajšp, Vincenc. "Protestantizem na Slovenskem v prvih šestih desetletjih 19. stoletja ▪︎ Protestantism in the Slovene Lands in the First Six Decades of the 19th Century." Stati inu obstati, revija za vprašanja protestantizma 17, no. 34 (December 20, 2021): 301–27. http://dx.doi.org/10.26493/2590-9754.17(34)301-327.
Testo completoAbstract (sommario):
The paper presents representations and conceptions of Reformation and Protestantism from the late 18th century to the early 1860s. Protestantism in the Habsburg Monarchy underwent a new development mainly after the Patent of Toleration by emperor Joseph II in 1781, when the Slovene Protestant parishes in Prekmurje and the only Slovene Crypto-Protestant community in Zagoriče in Carinthia reappeared. A new turning point came in 1848, when the concept of equality in the Austrian Empire encompassed languages as well as religions. The Slovene area at that time was characterized by a tolerant relationship between Catholics and Protestants in the cultural and national spheres. Slomšek’s view on the cultural significance of Slovene Protestants, as well as at the time still present German linguistic tolerance, enabled peaceful coexistence. The paper introduces in more detail the book about Primož Trubar by Wilhelm Sillem, which was published in 1861 and has heretofore not been noticed and considered in the historiography and biographies of Primož Trubar (with the exception of Jože Rajhman).
11
Hayward, R. David, and Markus Kemmelmeier. "Weber Revisited." Journal of Cross-Cultural Psychology 42, no. 8 (July 10, 2011): 1406–20. http://dx.doi.org/10.1177/0022022111412527.
Testo completoAbstract (sommario):
Weber’s Protestant Ethic hypothesis holds that elements of theology gave Protestants a cultural affinity with the economic demands of early market capitalism, particularly compared with their Catholic neighbors, which led to more rapid economic development in nations where Protestant culture was dominant. Previous research has found inconsistent support for a Protestant inclination toward pro-market attitudes, depending on whether the level of analysis was at the individual or national level. The present study uses cross-national panel data to combine these approaches with multilevel modeling. Results showed effects at the national level; people living in nations with dominantly Protestant cultural histories had more pro-market economic attitudes. At the individual level, there were differences in the impact of religiosity by religious group affiliation; Protestants had relatively pro-market attitudes regardless of religiosity, while members of other groups tended to increase in market orientation as a function of religiosity. Together, these effects support the existence of a Protestant Ethic that is linked with cultural Protestantism, rather than with personal adherence to specific Protestant religious beliefs.
12
KLYASHEV, A. N. "SOME VALUE ORIENTATIONS OF UKRAINIAN PROTESTANTS IN THE URAL REGION." Izvestia Ufimskogo Nauchnogo Tsentra RAN, no. 1 (March 31, 2023): 104–7. http://dx.doi.org/10.31040/2222-8349-2023-0-1-104-107.
Testo completoAbstract (sommario):
This article is based on the results of field studies of members of Protestant religious organizations operating in the Southern, Middle and Polar Urals. Ukrainians represent the largest ethnic group among the Protestants of the studied regions, having a "foreign" origin; studies have revealed that the largest ethnic group that is the bearer of Protestantism in the Urals are Russians. The purpose of this work is to determine the value orientations of Ukrainians-members of the Protestant communities of the Ural region, the results of processing field materials are presented in comparison with data on Russian Protestants. Research evidence shows that more than half of both groups are not prosperous theologians. However, there are more potential “heroes of faith” who are ready to endure various difficulties and who do not consider achieving success in life an indispensable attribute of Christian life among Ukrainian respondents. In our opinion, this fact is explained by the fact that Protestantism historically has more rooted traditions in Ukraine than in Russia - members of the Protestant formations of the Ural regions who were born and lived for some time in Ukraine, having arrived in the Russian Federation, could bring with them more evangelically oriented values.
13
McKeever, C. F., S. Joseph, and J. McCormack. "Memory of Northern Irish Catholics and Protestants for Violent Incidents and Their Explanations for the 1981 Hunger Strike." Psychological Reports 73, no. 2 (October 1993): 463–66. http://dx.doi.org/10.2466/pr0.1993.73.2.463.
Testo completoAbstract (sommario):
The aim of this study was to examine the memory of Northern Irish Catholics ( n = 20) and Protestants ( n = 21) for violent events which had occurred over the previous 11 years and their explanations for those events. It was predicted that Catholics would recall more events involving Catholic deaths than Protestants and that Protestants would recall more events involving Protestant deaths than Catholics. Although Catholics were as likely as Protestants to recall incidents which resulted in Protestant deaths, Protestants were less likely than Catholics to recall incidents involving Catholic deaths. Also, there were divergent explanations for the 1981 hunger strike with most Protestants attributing responsibility to factors internal to the hunger strikers and most Catholics attributing responsibility to factors external to the hunger strikers.
14
Young, Samuel L. "Waldensianism Before Waldo: The Myth of Apostolic Proto-Protestantism in Antebellum American Anti-Catholicism." Church History 91, no. 3 (September 2022): 513–34. http://dx.doi.org/10.1017/s0009640722002116.
Testo completoAbstract (sommario):
Between 1820 and 1850, American presses generated an enormous amount of literature devoted to the myth of apostolic Waldensianism. Though the Waldenses began as a lay reform movement in the twelfth century, speculations about their apostolic origin were popularized in the seventeenth and eighteenth centuries. This historical construction gave American Protestants a versatile rhetorical weapon against an increasingly encroaching Roman Catholicism. The apostolicity of Waldensianism allowed Protestants to trace their teachings not only to scripture but through the middle ages and the early church, providing a ready answer to Catholic accusations of Protestant novelty. Additionally, re-narrating the history of Waldensian persecution at the hand of Catholics reinforced nativist conceptions of Catholicism as a violently tyrannical religion, and became a call to action for Protestants to resist Rome's attempt to gain power in the United States. Though the myth of apostolic Waldensianism was widely held by American Protestants, by 1850 it became largely untenable. Historians on both side of the Atlantic contextualized the group as a medieval phenomenon, rather than the remnant of apostolic Protestantism.
15
Landry, Stan M. "That All May Be One? Church Unity and the German National Idea, 1866–1883." Church History 80, no. 2 (May 13, 2011): 281–301. http://dx.doi.org/10.1017/s0009640711000047.
Testo completoAbstract (sommario):
Despite the political unification of the German Empire in 1871, the longstanding confessional divide between German Catholics and Protestants persisted through the early Wilhelmine era. Because confessional identity and difference were pivotal to how Germans imagined a nation, the meaning of German national identity remained contested. But the formation of German national identity during this period was not neutral—confessional alterity and antagonism was used to imagine confessionally exclusive notions of German national identity. The establishment of a “kleindeutsch” German Empire under Prussian-Protestant hegemony, the anti-Catholic policies of the Kulturkampf, and the 1883 Luther anniversaries all conflated Protestantism with German national identity and facilitated the marginalization of German Catholics from early Wilhelmine society, culture, and politics. While scholars have recognized this “confessionalization of the German national idea” they have so far neglected how proponents of church unity imagined German national unity and identity. This paper examines how Ut Omnes Unum—an ecumenical group of German Catholics and Protestants—challenged the conflation of Protestantism and German national identity and instead proposed an inter-confessional notion of German national identity that was inclusive of both Catholics and Protestants.
16
Keyes, Charles F. "Being Protestant Christians in Southeast Asian Worlds." Journal of Southeast Asian Studies 27, no. 2 (September 1996): 280–92. http://dx.doi.org/10.1017/s0022463400021068.
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The five cases of Protestant Christian practice in Indonesia and Thailand presented in this symposium are used to develop a sociology of Protestantism in Southeast Asia. A review is first undertaken of the history of Protestant missionary activity in Southeast Asia. Protestantism, it is observed, insists on the ultimate authority of the Bible. This authority has not been accepted by Southeast Asians until they have access to the Christian message in their own languages and they are motivated to adopt Christian practices as a means to confront deep crises in their lives. The establishment of Protestant Christianity has entailed the interpreting of the Christian message with reference to the non-Christian contexts in which Protestants in Southeast Asia live.
17
Shin, Seungyop. "Living with the Enemies: Japanese Imperialism, Protestant Christianity, and Marxist Socialism in Colonial Korea, 1919–1945." Religions 13, no. 9 (September 5, 2022): 824. http://dx.doi.org/10.3390/rel13090824.
Testo completoAbstract (sommario):
During the Korean War, conflicts between right-wing Protestants and radical socialists escalated and erupted into massacres, killing thousands of Korean civilians. Such extreme violence and tumultuous events afterwards—including Korea’s division into two separate states and the Cold War system—eclipsed the imbricated interactions between Protestant Christianity and socialism under Japanese colonial rule. While focusing on Korean Protestantism and socialism to probe their contest and compromise for survival, this article traces the tripartite relationship among the followers of Protestant Christianity, Marxist socialism, and Japanese imperialism as it evolved throughout colonial Korea between 1910 and 1945. These 35 years comprised a period of multiple possibilities for interaction among Korean Protestants, socialists, and Japanese authorities in the changing global environment. The international organizations with which they were associated influenced Korean Protestants and Marxist socialists while facing the common crisis of Japan’s assimilation. Namely, the Korean Protestant churches affiliated with Western missionaries’ denomination headquarters in their home countries and world Christian conferences, while the Korean socialists allied with Moscow’s Comintern and other radical political movements abroad. Within this broader context, these two religious and ideological forces competed for supremacy, cooperated in a joint struggle against the colonial regime, and antagonized each other over their divergent worldviews. By examining their complicated tripartite relationship, this essay comprehensively depicts the dynamic history of the Western-derived religious and political doctrines meeting a non-Western empire in a foreign land.
18
Morgan, David. "The Visual Culture of American Protestantism in the 19th Century." Caminhando 25, no. 2 (September 29, 2020): 143–65. http://dx.doi.org/10.15603/2176-3828/caminhando.v25n2p143-165.
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The study of Protestant visual culture requires a number of correctives since many scholars and Protestants themselves presume images have played no role in religious practice. This essay begins by identifying misleading assumptions, proposes the importance of a visual culture paradigm for the study of Protestantism, and then traces the history of image use among American Protestants over the course of the nineteenth century. The aim is to show how the traditional association of image and text, tasked to evangelization and education, evolved steadily toward pictorial imagery and sacred portraiture. Eventually, text was all but eliminated in these visual formats, which allowed imagery to focus on the personhood of Jesus, replacing the idea of image as information with image as formation.
19
Stern, Andrew. "Southern Harmony: Catholic-Protestant Relations in the Antebellum South." Religion and American Culture: A Journal of Interpretation 17, no. 2 (2007): 165–90. http://dx.doi.org/10.1525/rac.2007.17.2.165.
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AbstractThis essay seeks to recover the experiences of Catholics in the antebellum South by focusing on their relations with Protestants. It argues that, despite incidents of animosity, many southern Protestants accepted and supported Catholics, and Catholics integrated themselves into southern society while maintaining their distinct religious identity. Catholic–Protestant cooperation was most clear in the public spaces the two groups shared. Protestants funded Catholic churches, schools, and hospitals, while Catholics also contributed to Protestant causes. Beyond financial support, each group participated in the institutions created by the other. Catholics and Protestants worshipped in each other's churches, studied in each other's schools, and recovered or died in each other's hospitals. This essay explores a series of hypotheses for the cooperation. It argues that Protestants valued Catholic contributions to southern society; it contends that effective Catholic leaders demonstrated the compatibility of Catholicism and American ideals and institutions; and it examines Catholic attitudes towards slavery as a ground for religious harmony. Catholics proved themselves to be useful citizens, true Americans, and loyal Southerners, and their Protestant neighbors approvingly took note. Catholic–Protestant cooperation complicates the dominant historiographical view of interreligious animosity and offers a model of religious pluralism in an unexpected place and time.
20
Fritze, Ronald H. "Root or Link? Luther's Position in the Historical Debate over the Legitimacy of the Church of England, 1558–1625." Journal of Ecclesiastical History 37, no. 2 (April 1986): 288–302. http://dx.doi.org/10.1017/s0022046900033029.
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The beginning of Elizabeth i's reign was a happy and confident time for committed English Protestants in spite of their doubtful and precarious position in the world. They had almost miraculously survived both the death of their Protestant king, Edward vi, and the reign of the Catholic queen, Mary, and her foreign husband, Philip n of Spain. It seemed that God was testing Protestantism in England. Since he allowed Elizabeth to succeed to the throne, Protestantism, it seemed, had passed the test. As a result early English Protestants confidently began to formulate their place in both the world and history while attacking the established positions of their Catholic opponents. English Catholics defended themselves from these attacks and replied with some of their own. This debate over the historical situation of the Church of England continued through the reign of James i and beyond. During the course of the debate both sides commented frequently and necessarily on what they thought was Martin Luther's place in church history.
21
Duc, Nguyen Khac. "Protestantism among the Hmong People in the Mountainous Region of Contemporary Northern Vietnam." Religions 15, no. 2 (February 2, 2024): 187. http://dx.doi.org/10.3390/rel15020187.
Testo completoAbstract (sommario):
Since the 1980s, there has been a considerable change in the religious life of the Hmong ethnic communities from the mountainous provinces of northern Vietnam—specifically, their conversion to Protestantism. Protestantism was introduced into the communities under a modified model known as Vàng Trứ/Vàng Chứ through the endeavors of the Far East Broadcasting Company. From 1993 to 2004, the number of Protestant followers among these communities increased sharply. Today, the mountainous northern area of Vietnam is home to 300,000 Hmong Protestants of various denominations. This study, based on textual analysis, participant observations, in-depth interviews, and field trips, seeks to explore the Hmong conversion to Protestantism. The focus is on issues relating to the growth of Protestantism and Protestant influence on the Hmong people from 1987 (widely understood to be the beginning of Protestantism in the Hmong community) to the present day.
22
Babiy, Mykhailo, and Liudmyla O. Fylypovych. "Freedom of religion and Protestantism: historical and contemporary context." Religious Freedom, no. 20 (March 7, 2017): 122–27. http://dx.doi.org/10.32420/rs.2017.20.875.
Testo completoAbstract (sommario):
The problem of freedom of religion in the year of the 90th anniversary of the Reformation is relevant. It can not but attract the attention of researchers, experts, believers - Protestants and non-Protestants. Half a millennium of Europeans, and with them a part of Americans live in a new religious and ideological reality, which is fundamentally different from the previous one, mainly one-or two-culturally, with its diversity. And here a special role belongs to Protestantism as one of the consequences of the Reformation of 1517. By studying the Protestant foundations of faith, the life of his followers, the thoughts of his ideologues, you realize that freedom of conscience, freedom of religion is not an empty sound or abstraction, but values that are chosen and endured by Protestants. The right to profess his faith, to honor God in his own way paid for thousands of killed, persecuted, imprisoned, robbed, who did not renounce faith, did not renounce freedom of conscience. Until now, Protestants are the most consistent defenders of religious freedom, since they remember the price that had to be paid for their own convictions and religious confidences in most of Europe and America. Although the vast majority of Protestants have long been historical, and somewhere even dominant churches, they generally consistently continue to defend not only their rights, where they are violated, but also the rights of other religious minorities in countries of their historical origin and spread.
23
Lindman, Janet Moore. ""Frequent Self-Examination Is the Duty of All": Practical Religion, Moral Improvement, and Transatlantic Protestantism." Early American Studies: An Interdisciplinary Journal 22, no. 4 (September 2024): 647–80. http://dx.doi.org/10.1353/eam.2024.a942217.
Testo completoAbstract (sommario):
Abstract: Practicing Protestants sought moral perfection through innovative means of self-development during the eighteen and early nineteenth centuries. The philosophical, cultural and religious changes that emerged from the Protestant Reformation and Enlightenment influenced transatlantic Protestantism. Evangelical religion and new sectarian groups appeared simultaneously and dialectically to the emergence of liberal thought, democratic politics and scientific advancement. The high-level musings of prominent philosophers of seventeenth- and eighteenth-century Europe trickled down to common practitioners, who engaged in new patterns of religiosity. Through spiritual performances, habitual methods, and regimented schedules, Protestants customized their individual programs for moral progress and spiritual enlightenment. Pictorial and published works served as devices to evoke, maintain and advance their faith through reading, prayer, meditation, and diet. Recording their activities and assessing their successes and failures, the individual plans detailed here were part of a continuum of spirituality and rationality to perform piety on one's own terms and for the benefit of others. These Protestants combined Christian concepts with Enlightenment ideals to pursue autonomous, aspirational, and tailored approaches to self-discipline and spiritual insight.
24
Quinn, John F. "Father Mathew's Disciples: American Catholic Support for Temperance, 1840–1920." Church History 65, no. 4 (December 1996): 624–40. http://dx.doi.org/10.2307/3170390.
Testo completoAbstract (sommario):
Scholars have frequently noted that the American temperance movement had close ties with Protestantism throughout its long history. The Congregationalist minister Lyman Beecher, generally viewed as the founding father of temperance, helped spark the establishment of the American Temperance Society in 1826 with his Six Sermons on drunkenness. Later in the century devout Protestant laypersons, such as Women's Christian Temperance Union (WCTU) leader Frances Willard and Nebraska congressman and perennial presidential hopeful William Jennings Bryan, took up leadership of the cause. In the early years of this century, as Protestants began to divide into warring liberal and evangelical camps, Prohibition was one—and perhaps the only—issue which could unite most Protestants, from the firebreathing revivalist Billy Sunday on the one hand to the scholarly, liberal Walter Rauschenbusch on the other.1
25
Paddison, Joshua. "Anti-Catholicism and Race in Post-Civil War San Francisco." Pacific Historical Review 78, no. 4 (November 1, 2009): 505–44. http://dx.doi.org/10.1525/phr.2009.78.4.505.
Testo completoAbstract (sommario):
In San Francisco during the 1870s, conflicts over public schools, immigration, and the bounds of citizenship exacerbated long-simmering tensions between Protestants and Catholics. A surging anti-Catholic movement in the city——never before studied by scholars——marked Catholics as racially and religiously inferior. While promising to unite, anti-Catholicism actually exposed splits within Protestant San Francisco as it became utilized by opposing sides in debates over the place of racially marked groups in church and society. Considered neither fully white nor fully Christian, many Irish Catholics in turn demonized Chinese immigrants to establish their own credentials as patriotic white Christians. By the early 1880s the rising anti-Chinese movement had eclipsed tensions between Catholics and Protestants, creating new coalitions around Christian whiteness rather than broad-based interracial Protestantism.
26
Kersting, Felix, Iris Wohnsiedler, and Nikolaus Wolf. "Weber Revisited: The Protestant Ethic and the Spirit of Nationalism." Journal of Economic History 80, no. 3 (August 21, 2020): 710–45. http://dx.doi.org/10.1017/s0022050720000364.
Testo completoAbstract (sommario):
We revisit Max Weber’s hypothesis on the role of Protestantism for economic development. We show that nationalism is crucial to both, the interpretation of Weber’s Protestant Ethic and empirical tests thereof. For late nineteenth-century century Prussia we reject Weber’s suggestion that Protestantism mattered due to an “ascetic compulsion to save.” Moreover, we find that income levels, savings, and literacy rates differed between Germans and Poles, not between Protestants and Catholics, using pooled OLS and IV regressions. We suggest that this result is due to anti-Polish discrimination.
27
Rouvière, Sarah. "Résister grâce aux objets : La communauté protestante française face à la répression (1685–1787)." Renaissance and Reformation 46, no. 1 (October 17, 2023): 107–37. http://dx.doi.org/10.33137/rr.v46i1.41735.
Testo completoAbstract (sommario):
Après la Révocation de l’édit de Nantes, le culte protestant est interdit pendant plus d’un siècle en France. Une résistance voit le jour : les protestants se réunissent pour des cultes clandestins, privés ou publics. Plus on avance dans ce siècle de répression, plus la résistance est organisée : à partir de 1718, des pasteurs, formés clandestinement à l’étranger, arrivent en France pour encadrer les fidèles. Cette étude présente les objets utilisés par la résistance, certains lui permettant de continuer ses activités clandestines, d’autres de dissimuler son existence et de protéger les fidèles. Des livres, tout d’abord, permettent le culte privé, au sein du domicile. À partir de l’arrivée des pasteurs, les protestants ont recours à des objets liturgiques pour le culte public, dont certains sont cachés de manière ingénieuse dans leur quotidien. Enfin, les maisons protestantes sont aménagées pour accueillir et dissimuler les activités clandestines des fidèles.
28
Bielo, James S. "Flower, soil, water, stone: Biblical landscape items and Protestant materiality." Journal of Material Culture 23, no. 3 (June 18, 2018): 368–87. http://dx.doi.org/10.1177/1359183518782718.
Testo completoAbstract (sommario):
Protestants mobilize objects such as ‘Holy Land’ flowers, Jordan River stones, vials of Dead Sea water, sand from Lake Tiberias, and Golgotha soil as potent metonymic resources, promising a kind of direct access to the scriptural past and its sacred stories. This article uses this case of biblical landscape items to reflect on the historic ambivalence that characterizes Protestant relations with religious materiality. Building on scholarship that has demonstrated the prolific role of religious materiality in Protestant ritual and everyday lifeworlds, the author extends this analysis by asking: under what conditions do Protestants experience materiality as untroubled and under what conditions is a more anxious disposition activated? To differentiate among conditions, the author proposes that it is helpful to conceptualize Protestant engagements with materiality vis-à-vis legitimized frames (e.g. pedagogy, devotion, evangelism, entertainment). Drawing together archival and ethnographic data, primarily among US Protestants, the article argues that when Protestants function within legitimized frames they are prone to embrace biblical landscape items, but when they find themselves out of frame, their engagement with this particular species of materiality becomes troubled.
29
Gueisaaz, Mireille. "Protestants et laïques d'origine protestante dans la loi de 1905." Matériaux pour l’histoire de notre temps N° 78, no. 2 (April 1, 2005): 16–26. http://dx.doi.org/10.3917/mate.078.0003.
Testo completoAbstract (sommario):
Résumé On peut dire aujourd’hui que les participations de protestants ou de laïques d’origine protestante ont été nombreuses et non négligeables dans la loi de 1905, en dépit d’une absence de « politique » protestante sur la question. Si les protestants « orthodoxes » ont fait profiter la loi d’un certain nombre de « savoirs » protestants, en matière de séparation, ces savoirs ont également été apportés par des laïques d’origine protestante et non des moindres. Le rôle de Francis de Pressenssé qui appartenait à une grande famille protestante « libriste » dans la rédaction et le vote de la loi est maintenant reconnu, celui de Ferdinand Buisson dans l’accélération de la loi et à la tête de la Commission des 33 reste encore très sous-estimé. Dans la seconde partie de l’article le parcours de Ferdinand Buisson et les effets politiques de l’instrumentalisation du discours antiprotestant par les socialistes sont plus particulièrement évoqués, notamment sur la formation du mythe d’un modèle franco-français de laïcité.
30
Seeman, Erik R. "The Presence of the Dead among U.S. Protestants, 1800–1848." Church History 88, no. 2 (June 2019): 381–408. http://dx.doi.org/10.1017/s000964071900115x.
Testo completoAbstract (sommario):
Historians have long known that antebellum American Protestants were fascinated by death, but they have overlooked Protestant relationships with the dead. Long before the advent of séance Spiritualism in 1848, many mourners began to believe—contrary to mainstream Protestant theology—that the souls of the dead turned into angels, that the dead could return to earth as guardian angels, and that in graveyards one could experience communion with the spirits of the departed. The version of Protestantism these mourners developed was therefore, to use Robert Orsi's term, a religion of “presence,” a religion in which suprahuman beings—in addition to God—played an important role. Based on diaries and popular sentimental literature written mostly by women, this article brings to light an unexplored facet of antebellum Protestant lived religion: that the dead were “present with us tho’ invisible,” as one young woman wrote about her deceased sister.
31
Rocher, Marie-Claude. "Double traîtrise ou double appartenance ?" Notebook / Carnet de notes 25, no. 2 (April 13, 2004): 215–33. http://dx.doi.org/10.7202/008055ar.
Testo completoAbstract (sommario):
Résumé L’image d’un Québec historiquement monolithique, catholique et français, est désormais nuancée par la connaissance de groupes et de sous-groupes sociaux, et par la reconnaissance de leur patrimoine. C’est le cas des minorités religieuses, dont la présence, depuis la Nouvelle-France, fut longtemps occultée par le discours clérico-nationaliste prédominant. Les protestants francophones en constituent un exemple intéressant, présentant le problème particulier d’être doublement minoritaires : francophones dans une société dominée par le pouvoir anglais, protestants dans une société dominée par le pouvoir catholique. Le travail de terrain préliminaire portant sur ce groupe social révèle l’existence, particulièrement dans la vallée du Haut-Richelieu, de communautés franco-protestantes qui semblent avoir été prospères et bien intégrées, voire puissantes économiquement et politiquement, entre 1850 et 1950. Les recherches sont entreprises dans le but de déterminer si ces communautés sont des cas d’exception, ou s’il a existé, à cette époque, une bourgeoisie franco-protestante au Québec.
32
Tourtet, Raphaël. "L’Alsace protestante : illusion d’unité, réalités multiples." Revue d’Alsace 149 (2023): 85–101. http://dx.doi.org/10.4000/11pjo.
Testo completoAbstract (sommario):
L’historiographie religieuse régionale a longtemps dressé une ligne de partage entre une Alsace catholique et une Alsace protestante au singulier. Cette division étonne pour l’époque moderne quand on sait la pluralité des protestantismes. L’approche comparative entre les cas microhistoriques de Sainte-Marie-aux-Mines, de Bischwiller et du bailliage de Cleebourg veut questionner l’émergence d’une conscience ou d’une appréhension unitaire des protestants en Alsace dès les XVIIe et XVIIIe siècles. Le pluralisme confessionnel de ces trois espaces est représentatif de la complexité protestante dans la région. L’étude des relations et de la coexistence intra-protestante dans ces espaces souligne comment, malgré une proximité dogmatique, des frontières confessionnelles se dressent entre protestants. Si des ententes et des actions communes semblent émerger timidement dans la seconde moitié du XVIIIe siècle, elles restent circonstanciées en fonction de besoins ou pour la défense des droits confessionnels face aux catholiques. Ces ententes évoquent alors plus une reconnaissance mutuelle entre protestants qu’une fraternité ou une conscience d’unité. Cette dernière semble davantage s’amorcer dans le regard extérieur des autorités sur les protestants d’Alsace à la fin du XVIIIe siècle, sans pour autant gommer les différences internes.
33
Stark, Rodney, and Buster G. Smith. "Pluralism and the Churching of Latin America." Latin American Politics and Society 54, no. 2 (2012): 35–50. http://dx.doi.org/10.1111/j.1548-2456.2012.00152.x.
Testo completoAbstract (sommario):
AbstractReliable data on Protestant and Catholic membership in 18 Latin American nations show that Protestants have recruited a larger percentage of the population in many nations than previously estimated. Analysis of these data shows that, as predicted by the theory of religious economies, the Catholic Church has been invigorated by the Protestant challenge: Catholic mass attendance has risen to unprecedented levels, and is highest in nations where Protestants have made the greatest gains.
34
Kuźniewska, Zofia. "PROTESTANT FAMILIES IN THE PŁOCK DIOCESE IN THE 18TH AND 19TH CENTURIES." Catholic Pedagogy 35, no. 1 (July 2, 2024): 92–103. http://dx.doi.org/10.62266/pk.1898-3685.2024.35.08.
Testo completoAbstract (sommario):
ABSTRACT: Purpose: The purpose of this article is to present the problems of the religious minority of Protestantism in the Płock diocese in the 18th and 19th centuries. It was one of the largest religious groups that came to Poland in the 16th century. The above-mentioned diocese of Płock was also inhabited by Protestant communities which disappeared over time in the areas of some of its Roman Catholic parishes. However, they exist to this day in some other places. Methods: The following article utilizes the historical method and reconstruction of facts. The following article benefits from the materials from the Diocesan Archives in Płock, as well as resources from archival extracts regarding the inhabitants of the Protestant denomination living in the area of the Płock diocese, included in the protocols of general and deanery visitations. Results: Using archival resources, this study presents the situation of Protestant families, their number in individual parishes of the Płock diocese, religiosity, i.e. the number of prayer houses, cemeteries and the number of schools founded and run by teachers, also of the Protestant denomination, for their children. Conclusion: The 18th and 19th centuries was the time when Protestant families lived in most Roman Catholic parishes in the Płock diocese. Religious tolerance resulted in the revival of the religious and intellectual life of Protestants, hence they could freely organize their own temples, houses of prayer, cemeteries and schools in individual parishes. Originality: despite many existing studies on the Reformation in Mazovia and the Płock diocese, this study is the first to present the number of Protestants in the areas of individual Roman Catholic parishes of the Płock diocese and the places where their temples or prayer houses, cemeteries and schools were located. Keywords: Martin Luther, Protestantism, religious tolerance, Płock diocese, parish.
35
KEMENY, P. C. "University Cultural Wars: Rival Protestant Pieties in Early Twentieth-Century Princeton." Journal of Ecclesiastical History 53, no. 4 (October 2002): 735–64. http://dx.doi.org/10.1017/s0022046902008734.
Testo completoAbstract (sommario):
Contrary to conventional wisdom, liberal Protestants, not fundamentalists, attempted to preserve Princeton University's traditional religious mission during the rapid intellectual and social change reshaping American higher education in the early twentieth century. In fact, when fundamentalists in the university community demanded the secularisation of the undergraduate programme, liberal Protestants spurned their efforts. Although American liberal Protestantism gradually dissolved into the surrounding secular culture over the course of the twentieth century, the conflict between the rival pieties of liberal and conservative Protestants reveals how and why liberal Protestantism was able to maintain hegemony over one key institution of American culture – the university – well into the mid-twentieth century.
36
Barreto, Raimundo. "The Church and Society Movement and the Roots of Public Theology in Brazilian Protestantism." International Journal of Public Theology 6, no. 1 (2012): 70–98. http://dx.doi.org/10.1163/156973212x617190.
Testo completoAbstract (sommario):
Abstract Brazilian Protestantism in its origins tended to develop a kind of pietistic and individualistic spirituality without much concern with the social structures of Brazilian society. Nevertheless, in its historical relation with a reality marked by poverty, social injustice and oppression, some Brazilian Protestants began to develop a sense of social responsibility and social justice, which has been manifest in different ways. This article is an overview of the first attempt from a Protestant viewpoint to develop a public theological discourse in Brazil, during the 1950s and early 1960s. It focuses on the Religion and Society movement, which not only preceded liberation theology in Latin America, but also dialogued with liberationist thought and influenced it, as well as other later public discourses among Catholics and Protestants in Latin America. Richard Shaull was the first significant organic intellectual who mediated the dialogue between European/North American theologies and the Latin American public theology, which was in the making.
37
Kuropatkina, Oksana V. "SOCIAL FORMS CREATED OR MODIFIED BY PROTESTANTISM IN THE 16TH - FIRST HALF OF THE 19TH CENTURIES. AN OVERVIEW." Studia Religiosa Rossica: Russian Journal of Religion, no. 3 (2023): 111–19. http://dx.doi.org/10.28995/2658-4158-2023-2-111-119.
Testo completoAbstract (sommario):
This article provides an overview of the social forms created or changed by Protestantism in the 16th – first half of the 19th centuries. It is shown that Protestantism not only used the old social forms, but also created new ones that formed the basis of a new type of Western society – civil society. An overview of already existing social forms is given: agricultural communes, representative assemblies and professional corporations, parties, schools and universities, church communities. The agricultural commune became the lot of closed groups that created their own mini-society. Noble and city assemblies, professional associations including informal associations of clergy (contubernias), parties became a platform for Lutherans and Calvinists. Protestant schools performed not only an educational but also a missionary function, universities were used to train pastors and preachers and to form a Protestant intellectual elite. The Protestant church community gave rise to such social forms as small home groups, colleges, commissions and committees. Educational and discussion clubs were actively used by Calvinists during the Dutch and English revolutions. The social creativity of the Protestants was intended to strengthen Protestantism in society and to promote the creation of a “new human” brought up in the Protestant doctrine.
38
Pariyama, Leonardo Stevy, and Jhoni Lagu Siang. "PERSPECTIVE OF MAX WEBER’S THESIS ON THE ETHICS OF PROTESTANTISM AND ITS RELEVANCE TO THE STYLE OF CHRISTIANITY IN MALUKU." Humanities & Social Sciences Reviews 7, no. 5 (October 5, 2019): 459–67. http://dx.doi.org/10.18510/hssr.2019.7552.
Testo completoAbstract (sommario):
Purpose of study: This study aims to explain Max Weber's thesis on the ethics of Protestantism and its relevance to the style of Christianity in Maluku.
 Methodology: The method used in this study is descriptive qualitative with an inductive approach. Data analysis will use metaphor, narration, and semiotics as a step to place historical facts into qualitative data related to research problems.
 Main Findings: The results achieved in this study are that the reality of Protestantism in Maluku is especially at the GPM, in its correlation with Weber's Thesis it is clearly stated that Protestant Calvinists are people who survive and save so that they succeed in the economic world and become capital owners (Capitalism), on the contrary, the Calvinist Protestants in Maluku (GPM) did not show that attitude.
 Implications: This concludes that Protestant Ethics as a contextual demand in this study was put forward because of the attention to the context of the meaning and articulation of contemporary Protestantism in Maluku.
39
Hayes, Bernadette C., and Ian McAllister. "Protestant Disillusionment with the Northern Ireland Peace Agreement." Irish Journal of Sociology 13, no. 1 (May 2004): 109–25. http://dx.doi.org/10.1177/079160350401300108.
Testo completoAbstract (sommario):
The period since the 1998 Good Friday Agreement has witnessed a degree of electoral polarisation that dwarfs any previous period during the current Troubles in scale and intensity. This has been attributed to Protestant disillusionment with the Agreement and the political institutions it established. The results presented here using a wide range of public opinion polls support this view. Protestants are much more pessimistic of both current and future relations between the two communities than are Catholics. The increasingly negative view of Protestants, particularly in terms of future community relations, is reflected in declining support for the Agreement. Protestants who believe that relations between the two religious communities in five years time will be worse than they are now are significantly more likely to vote against the Agreement. This is the case even among previous Protestant supporters of the Agreement.
40
Foa, Jérémie. "Un massacre de voisins." L'Histoire N° 496, no. 6 (June 1, 2022): 30–38. http://dx.doi.org/10.3917/histo.496.0030.
Testo completoAbstract (sommario):
Protestants et huguenots Le mot « protestants », qui désigne, depuis le XVI e siècle, les partisans des réformes luthérienne et calviniste, vient de l’attitude des princes allemands gagnés au luthéranisme qui, en 1530, « protestent » contre le compromis passé par l’empereur Charles Quint pour tenter de ramener la paix religieuse dans l’empire. Les calvinistes français reçoivent, quant à eux, vers 1560, le nom de « huguenots ». Il dérive sans doute de l’allemand Eidgenossen , « confédérés ». Pour les catholiques français, la religion protestante n’est qu’une « religion prétendue réformée » , expression consacrée par l’édit de Nantes et devenue officielle. Le terme « réformés » désigne les protestants calvinistes, distingués ainsi des luthériens.
41
Salazar, Greg. "Polemicist as Pastor: Daniel Featley's Anti-Catholic Polemic and Countering Lay Doubt in England during the early 1620s." Studies in Church History 52 (June 2016): 315–30. http://dx.doi.org/10.1017/stc.2015.18.
Testo completoAbstract (sommario):
In the months immediately before the collapse of the Spanish Match in 1623, an important debate took place between the Protestant controversialist Daniel Featley and John Percy (alias Fisher), the notorious Jesuit polemicist. The accounts of the debate alleged that the meeting was originally intended to be a small, informal, private conference to provide satisfaction to Humphrey Lynde's ageing cousin, Edward Buggs, concerning some doubts he was having about the legitimacy of the Protestant faith. Nevertheless, it is argued that Protestants used this conference to showcase a strong stance against Rome at a crucial moment when Catholicism was beginning to intrude further into England, and deliberately subverted royal policy by engaging Catholics in debate and publishing anti-Catholic polemical works. This was done to increase other Protestants’ confidence that their Church was the true Church and Catholicism was a counterfeit version of Christianity. Ultimately, this episode demonstrates how Protestants’ pastoral concerns about lay conversion could go hand in hand with their polemical activities and gives us a window into the particular mechanisms that Protestants employed as they struggled against the tide of political and ecclesiastical circumstances which threatened to diminish their influence in the 1620s.
42
Filipczak, Witold. "Protestanci w Rzeczypospolitej 1777-1786 – między unią sielecką a konfliktami (zarys problematyki)." Studia Historyczne 62, no. 1 (245) (July 13, 2021): 77–100. http://dx.doi.org/10.12797/sh.62.2019.01.05.
Testo completoAbstract (sommario):
Protestants in the Polish-Lithuanian Commonwealth in the Years 1777-1786: Between the Union of Sielec and Conflicts (Introduction to the Topic)
 This article examines the eighteenth century attempts to stimulate cooperation amog Protestants in the Polish-Lithuanian Commonwealth. Such endeavors were undertaken in the years 1775-1776 in Great Poland, while in 1777 the Union of Sielec between Protestants of Little Poland and Mazowsze was concluded. The union was intended to bring together Protestant congregations as religious entities without interfering in particular doctrinal and religious differences among them. In 1780, Protestants representing all parts of the Commonwealth met at a general council in Węgrów. Unfortunately, the existing differences among the groups prevailed and led to conflict. In effect, the followers of the Sielec Union failed to find a conciliatory platform with the Great Poland Protestants, who were backed by the Russian Ambassador Otto von Stackelberg. In 1782, the General Council of Węgrów was dissolved, which led to the collapse of the Sielec Union. The latter section of the article examines the political prosecution of Protestants, who were attacked by the Permanent Council and the Parliament of 1784. Stackelberg’s interference, as well as the attitude of the Polish king Stanislaus Augustus towards Protestants, have been also presented.
43
Plevako, Kateryna. "Displey of the protestant movement in periodical «eparchial journal» (1907-1914)." Scientific Visnyk V. O. Sukhomlynskyi Mykolaiv National University. Historical Sciences 48, no. 2 (2019): 31–37. http://dx.doi.org/10.33310/2519-2809-2019-48-2-31-37.
Testo completoAbstract (sommario):
Periodicals significantly enrich the source base of the history of the Protestant movement in Ukraine. As part of the study periodicals of the parish and monastic clergy are analyzed by archdioceses, informative potential is characterized, the data on manifestations of Protestantism in the Ukrainian provinces are teased out including in Volynska, Katerynoslavska, Kyivska, Poltavska, Kharkavska, Khersonska. The chronological frameworks of the study are responsible for the events of the revolutionary wave of 1905-1907, which became a certain catalyst for social tension and changes in the religious outlook of Ukrainians and the outbreak of І World War. The weakening of social stability determined the Protestants to cohesion and strengthen of their ideological movement. The methodological foundation is based on the principle of historicism and objectivity. The method of source analysis, method of analysis and synthesis, in particular, thematic and structural types of content analysis are used in the research. The eparchial periodicals of the selected period are significant part of the source base of the study of religious life in the Ukrainian area, which illustrate the theoretical basis of the Protestant movement. The relevance of this study is due to: firstly, the need to cover the eparchial journal as a source of the history of the Protestant movement in Ukraine, since they contain important factual material; secondly, the disclosure of the informative potential of this journal will provide grounds for the creation of new research topics; and, thirdly, in the wake of a renewed scientific interest in religious issues in recent years, need to explore the attitude of Russian state authorities to Protestantism, policy on manifestations and the spread of the Protestant dogma. The sources, which were analyzed, give meaningful information about the Protestant centers in the Ukrainian territory, reflect the general opinion of governmental bodies, officials and clergy on the activities of the Protestants in the period 1907-1914, and analyze their participation in the process of changes of social and political life, which caused by the revolutionary events in the Russian Empire.
44
Campbell, Gavin James. "“To Make the World One in Christ Jesus”." Pacific Historical Review 87, no. 4 (2018): 575–92. http://dx.doi.org/10.1525/phr.2018.87.4.575.
Testo completoAbstract (sommario):
Scholarship on nineteenth-century missionary encounters emphasizes either how native converts “indigenized” Christian doctrine and practice, or how missionaries acted as agents of Western imperial expansion. These approaches, however, overlook the ways both missionaries and converts understood Protestant Christianity as a call to transnational community. This essay examines the ways that American Protestants and East Asian Christian converts looked for ways to build a transpacific communion. Despite radically different understandings of Christian scripture, and despite the geopolitics of empire, U.S. and East Asian Protestants nevertheless strove to bring together diverse theologies and experiences into a loosely defined, transnational Protestant community.
45
Harvey, Janice. "Les Églises protestantes et l’assistance aux pauvres à Montréal au XIXe siècle." Articles 69 (December 13, 2011): 51–67. http://dx.doi.org/10.7202/1006702ar.
Testo completoAbstract (sommario):
Le système d’assistance aux pauvres développé à Montréal au XIXe siècle était organisé sur une base privée et confessionnelle avec des réseaux d’aide distincts pour les catholiques et les protestants. Cet article décrit le rôle des Églises dans le réseau charitable protestant. En général, ces Églises assuraient une assistance de base aux membres de leur confession. Vers la fin du siècle elles ont augmenté leurs interventions en développant des services pour les nouveaux immigrants et en construisant les missions, inspirées d’une approche sociale face à la pauvreté. Pourtant les Églises protestantes n’ont pas ouvert d’orphelinats, de refuges ou de dépôts pour les pauvres comme le faisaient les congrégations religieuses catholiques. Le réseau protestant d’institutions charitables a en effet été développé par l’élite, non pas par les Églises. Toutefois ces groupes de bénévoles étaient fortement influencés par la religion et ont maintenu des liens étroits avec le clergé protestant.
46
Spys, Olha. "Managing family crisis experience of Ukrainian protestant churches." Religious Freedom, no. 21 (December 21, 2018): 94–109. http://dx.doi.org/10.32420/rs.2018.21.1259.
Testo completoAbstract (sommario):
The institution of the family is going through difficult times in Ukraine. According to Eurostatistics, the highest rate of divorces in Europe is in Ukrainian society - 61 %; more than half of the couples arebusted up. Beside that, the latest government policy in Ukraine is not stable when it comes to saving traditional institution of family based on christian values. This became a serious cause for raising a question about family ministration in church.
 In this article it has been researched that in protestant’s segment of christianity of Ukraine a family ministration takes an important place. There are two strong directions in this particular ministration of Ukrainian Protestants: 1) ministrations oriented to prevent family crisis; 2) ministrations that involve direct work with marriage problems and family relations in general.
 It has been analyzed that the scale of family ministrationss consists of 1) organization or co-organisation of family forums and conference at the national, regional, and city levels by Ukrainian Protestants. The purpose of these events is to join the efforts of public employees, scientists, pedagogues, social workers, psychologists, journalists, family activists and volunteers for assertion of family institution, popularization of family values, maintaining ideas and suggestions for developing national family politics. 2) Ukrainian Protestants initiate many social movements, alliances and missions which aims to develop healthy civil society based on christian family values. 
 It has been identified that ministration of Ukrainian Protestants in the field of family matters is noticed to be multidirectional – organizing trainings for men, women and youth, seminars and conferences, helping destitute children and orphans through adaptation and creation family type housing units, running of christian holiday’s camps, rehabilitation centres, services via mass media.
 In addition to the public services, Ukraine Protestants assign huge importance to individual ministry by pastors, teachers and family consultants who pays great attention to consultations and prayers. During the years of religious freedom in Ukrainian Protestant church the cohort of professional psychologists, pedagogues, physicians has appeared, and helps to overcome relational, family and marital conflicts on a personal level as consultants and soulpastors.
 As a conclusion, the article reveales that Protestant church in Ukraine has developed different methods in prevention and settlement of family crisis through different methods and forms of public service as well as counselling. This experience consists of: consolidation of family and it’s traditional model, popularization of christian family values, support of underprivileged men and women due to family crises, guardianship of orphans and children from dysfunctional families, adoption of orphans, formation of family type orphanages. Accumulation of experiences of Ukrainian Protestants could be useful for Ukrainian government as well as for the other churches.
47
Volff, Jean. "Les premiers pasteurs d’Alger (1835-1853)." Revue d'histoire du protestantisme 9, no. 3 (September 27, 2024): 387–404. http://dx.doi.org/10.47421/rhp_9.3_387-404.
Testo completoAbstract (sommario):
Les premiers pasteurs d’Alger, deux Français et deux Suisses naturalisés mais tous quatre réformés de tendance évangélique, ont été de véritables pionniers du protestantisme en Algérie. En une vingtaine d’années, ils sont parvenus à rassembler les immigrés protestants, de langues, de nationalités et de confessions différentes, en une communauté libre, devenue rapidement une paroisse officielle dotée d’un consistoire, puis une Église luthéro-réformée, l’Église protestante mixte d’Algérie, comportant une paroisse mixte, des paroisses réformées et des paroisses luthériennes. Ils ont été soutenus par des sociétés protestantes de France et de Genève, des consistoires et des paroisses de métropole et par le Directoire de l’Église de la Confession d’Augsbourg.
48
Jacob, Livia Penedo. "RELATOS SELVAGENS: O ESPELHO INDÍGENA NAS LETRAS QUINHENTISTAS E SEISCENTISTAS." O Eixo e a Roda: Revista de Literatura Brasileira 31, no. 2 (September 8, 2022): 11. http://dx.doi.org/10.17851/2358-9787.31.2.11-27.
Testo completoAbstract (sommario):
Resumo: Neste artigo, compararemos os olhares coloniais sobre os indígenas pela ótica católica de Vieira e de Nóbrega com as perspectivas protestantes de Staden, de Léry e de Knivet. Por meio desse estudo, pretendemos observar como os desdobramentos das discursividades jesuíticas e protestantes sobre o tema se relacionam, pois, conforme apontou Daher em sua análise, é simplista a ideia de que o colonizador português deprecia o nativo, em contraste com o viajante francês, que o exalta. Desse modo, defendemos que a multiplicidade retórica produzida sobre o tema foi de cabal relevância para a formação do pensamento moderno, em consonância com as afirmações de Marcondes sobre o ensaio “Dos canibais”, de Montaigne. Dentre outros teóricos que nos servem de apoio, destacamos os trabalhos de Hansen e Lima, cujas conclusões nos ajudam a entender como os povos originários se tornam “espelhos” para a representação de outras realidades.Palavras-chave: colonização; povos indígenas; retórica jesuítica; retórica protestante; modernidade.Abstract: This paper compares the colonial literature on indigenous peoples produced by Jesuits Vieira and Nóbrega with that of Protestants Staden, Léry and Knivet. Such an analysis seeks to understand how the Jesuit and Protestant discourses on the subject relate to each other, since, as Daher pointed out, the idea that Portuguese colonizers belittle the natives, while French travelers praise them, is rather simplistic. Thus, it argues that the rhetorical multiplicity produced on the topic was key in constructing modern thought, as Marcondes states about Montaigne’s “Of cannibals.” Among other theorists, this article applies the concepts proposed by Hansen and Lima, whose arguments help understand how the native populations were taken as ‘mirrors’ that reflected other realities.Keywords: colonization; indigenous peoples; Jesuitic rhetoric; protestant rhetoric; modern philosophy.
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Reiter, Barret. "A ‘Fiction of the Mind’: Imagination and Idolatry in Early Modern England." Past & Present 257, Supplement_16 (October 31, 2022): 201–30. http://dx.doi.org/10.1093/pastj/gtac034.
Testo completoAbstract (sommario):
Abstract This chapter examines the conceptualization of Catholic liturgical practices within the Protestant anti-Catholic polemics of early modern England. I argue that, insofar as Protestants typically glossed such practices as ‘idolatry’, and thus, as the worship of a false god, Protestants explicitly accused Catholics of falling victim to the deceptive tendencies of their imaginations. Hence, for English Protestants, Catholics were responsible for transforming the good news of the Gospel into a mere fiction of their own making. More than a mere rhetorical posture — though of course it was also that — it is here argued that Protestant anti-Catholic polemic encodes a more generalized anxiety about the role of imagination within religious, social and political life, and thus serves as a microcosm of larger-scale transformations within the intellectual and political discourse of early modern England. Most obviously, the emphasis on the imagination, in particular within Protestant polemics, indicates a new context into which traditional scholastic psychological categories were forced in order to accommodate confessional differentiation and the new political realities of a post-Reformation world. Thus, by understanding just what Protestant polemicists meant by fictions, we can open up deeper continuities across the intellectual and political discourse of the period.
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Klyashev, Alexander Nikolaevich. "SOME ASPECTS OF THE FORMATION OF THE CONFESSIONAL IDENTITY OF PROTESTANTS - CARRIERS OF THE FINNO-UGRIС LANGUAGES". Yearbook of Finno-Ugric Studies 16, № 3 (29 вересня 2022): 480–98. http://dx.doi.org/10.35634/2224-9443-2022-16-3-480-498.
Testo completoAbstract (sommario):
This paper examines the religious identity of the speakers of the Uralic languages before their adoption of the Protestant Christianity, as well as the determining factors under the influence of which the respondents came to Protestantism (the impact of people - relatives, friends, church members, missionaries, etc.). It was found that Finno-Ugric peoples living in an industrial (urban) society, according to these indicators, practically do not differ from the main body of respondents - Protestants, more than 60.0 % of whom are Russians. Among the Protestants - the indigenous peoples of the North and Siberia - Nenets and Khanty, there is a significant number of former carriers of traditional religions. The article uses materials from fieldworks conducted by the Institute of Ethnological Research named after RG Kuzeeva UFIC RAS in 2013 - 2015 in the South, Middle and Polar Urals, as well as in the Surgut region of the Khanty-Mansiysk Autonomous Okrug (KhMAO) - Yugra. The materials presented in the work can be used by teachers, students and graduate students of specialized educational institutions, scientists, specialists in the field of state - confessional relations.