Artykuły w czasopismach na temat „Protestantism”
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Meireles, Tiago, i Fernando Lobo Lemes. "The Religious Dynamic of the Faithful: Neopentecostalism and Consumer Relations". Caminhos 15, nr 2 (19.12.2017): 313. http://dx.doi.org/10.18224/cam.v15i2.5693.
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Abstract: the object of this article is to investigate the changes in the Protestantism associated with the New Pentecostalism, checking your correlation with the consumer culture. The aim is to understand the transformations of Protestants beliefs that make possible a Neopentecostal theodicy in the religious scenario, through exam of the possible correlations between such transformations and broad cultural processes linked to centrality of consumption in modern societies.
A dinâmica religiosa dos fiéis: Neopentecostalismo e relações de consumo
Resumo; O objetivo deste artigo é investigar as transformações no protestantismo associadas ao neopentecostalismo, verificando sua correspondência à cultura de consumo. Pretende-se compreender as transformações das crenças protestantes que tornam possível uma teodicéia neopentecostal no cenário religioso, por meio do exame de eventuais correlações entre tais transformações e processos culturais mais amplos vinculados à centralidade do consumo nas sociedades modernas.
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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, nr 2 (18.04.2012): 216–30. http://dx.doi.org/10.1177/0008429812441308.
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Within Haiti’s growing transnational Protestant community, there are different types of churches and adherents that practice traditional forms of Protestant Christianity (such as the Adventist, Methodist and Baptist faiths) and Pentecostal/Charismatic forms of Protestant Christianity. Using Michèle Lamont’s work on symbolic boundaries, I explore how Haitian Protestants living in New Providence, Bahamas, differentiate these two major Haitian Protestant church cultures through the use of denigrating terms about differing religious traditions. Churches which practice traditional forms of Haitian Protestantism, for example, are sometimes called touloutoutou churches. Churches where Pentecostal/Charismatic forms of Haitian Protestantism are practiced are sometimes referred to as tet mare churches by some Haitian Protestants. In addition, practitioners’ descriptions reflect issues of social class and contested notions of Christian authenticity among Haitian Protestants in the Bahamas. Dans la communauté haïtienne protestante transnationale, il existe différents types d’églises et de fidèles qui forment une pratique traditionnelle du christianisme protestant (comme les adventistes, méthodistes et les religions Baptiste) et pentecôtiste / charismatique qui forment le christianisme protestant. Avec l’utilisation du travail de Michèle Lamont sur les frontières symboliques, j’explore comment les protestants haïtiens vivant à New Providence, Bahamas, peuvent faire la différence entre ces deux grandes cultures haïtiennes grâce à l’utilisation des termes dénigrants au sujet de traditions religieuses différentes. Les églises haïtiennes qui pratiquent les formes traditionnelles du protestantisme, par exemple, sont parfois appelées « églises touloutoutou ». D’autre part, les églises où les formes pentecôtiste / charismatique du protestantisme haïtien sont pratiquées sont parfois dénommés « églises tèt mare » pour certains protestants haïtiens. En outre, les descriptions des praticiens reflètent les questions de classe sociale et les notions d’authenticité chrétienne attaquée chez les protestants haïtiens aux Bahamas.
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Rosa, Wanderley Pereira da. "Implantação do Protestantismo no Brasil: aspectos sociais e políticos – Parte II". REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 11, nr 18 (17.12.2017): 361. http://dx.doi.org/10.20890/reflexus.v11i18.630.
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Este artigo se propõe apresentar a segunda parte do texto sobre a implantação do protestantismo no Brasil. Desta feita o foco recai sobre a história da inserção dos batistas no país e as questões relacionadas aos seus posicionamentos acerca da escravidão. Além disso, as primeiras articulações rumo a um diálogo e cooperação entre os diversos grupos protestantes também são abordadas, bem como as relações deste protestantismo com os ideais liberais que caracterizavam intelectuais e políticos brasileiros da segunda metade do século XIX com destaque para a relação com a maçonaria e o projeto educacional dos missionários.This paper proposes to present the second part of the text on the implantation of Protestantism in Brazil. This time the focus is on the history of the insertion of Baptists in the country and the issues related to their position on slavery. In addition, the first articulations towards a dialogue and cooperation among the different Protestant groups are also addressed, as well as the relations of this Protestantism with the liberal ideals that characterized Brazilian intellectuals and politicians of the second half of the XIX century, emphasizing the relation with the Masonry and the Educational Project of Missionaries.
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Pavlenko, Pavlo. "Eurasian matrix of post-soviet protestantism, its manifestations in modern Ukraine". Skhid 3, nr 4 (25.12.2022): 50–56. http://dx.doi.org/10.21847/1728-9343.2022.3(4).269123.
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The article researches the current topic of "post-Soviet Protestantism" and its positioning in acute socio-political issues, particularly in the issues of attitude to the Russian aggression against Ukraine. It is proved that the basis of the Russocentrism of post-Soviet Protestantism is Eurasianism as a doctrine of Russian fascism, which proclaims the ideas of the Russian-Asian community in opposition to all others, including the community of Slavs. In addition, it advocates neo-Stalinism and Putin's neo-colonialism. The author compares the two basic concepts of Eurasianism and the "Russian world" for modern Russian geopolitics and suggests that Eurasianism implies the substantial inclusion of numerous Protestant movements in the former Soviet territories into the political system of the Kremlin with its further "orthodoxization" in the Eurasian format. While Russian Orthodoxy prefers to subjugate the entire post-Soviet space to the neo-imperial project of the "Russian world," envisaging the unification of Slavism in the former Soviet geopolitical area, post-Soviet Protestantism is focused on keeping the post-Soviet space in the Eurasian political field. At the same time, by analysing the structure and internal politics of modern post-Soviet Protestantism, the author proves that despite all its (Protestantism's) heterogeneity, it has uniquely retained the general features of Soviet-style Baptism. Moreover, it is prone to establishing private institutions and subcultures based on rejection rather than positive self-identification. The results obtained in the course of the study give grounds to significantly adjust the existing ideas about post-Soviet Protestantism, to comprehend its political component in a panoramic and retrospective manner. Therefore, the study states that the officially advocated by post-Soviet Protestants (primarily Baptists and Adventists) idea of the so-called "Euro-Asian" missionary activity is in line with Putin's Eurasian ideology and, consequently, acts within the defined "canons" of Russia's neo-imperial policy.
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Feldmann, Horst. "Still Influential: The Protestant Emphasis on Schooling". Comparative Sociology 17, nr 5 (30.08.2018): 641–78. http://dx.doi.org/10.1163/15691330-12341474.
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Abstract From its beginning 500 years ago, Protestantism has been advocating and actively pursuing the expansion of schooling, including the schooling of girls. In many countries, it has thus helped to create a cultural heritage that puts a high value on education and schooling. This paper provides evidence that Protestantism’s historical legacy has an enduring effect. Using data on 147 countries, it finds that countries with larger Protestant population shares in 1900 had higher secondary school enrollment rates over 1975-2010, including among girls. The magnitude of the effect is small though. Using Protestant population shares over 1975-2010, the paper also shows that Protestantism’s influence on schooling has diminished and that contemporary Protestantism, in contrast to historical Protestantism, does not affect schooling. The regression analysis accounts for numerous other determinants of schooling.
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Duc, Nguyen Khac. "Protestantism among the Hmong People in the Mountainous Region of Contemporary Northern Vietnam". Religions 15, nr 2 (2.02.2024): 187. http://dx.doi.org/10.3390/rel15020187.
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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.
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KEMENY, P. C. "University Cultural Wars: Rival Protestant Pieties in Early Twentieth-Century Princeton". Journal of Ecclesiastical History 53, nr 4 (październik 2002): 735–64. http://dx.doi.org/10.1017/s0022046902008734.
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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.
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Rosa, Wanderley Pereira da. "Implantação do Protestantismo no Brasil: aspectos sociais e políticos – Parte I". REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 11, nr 17 (30.06.2017): 179. http://dx.doi.org/10.20890/reflexus.v11i17.496.
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O artigo se propõe apresentar a implantação do protestantismo no Brasil sob a ótica das ações sociais e políticas deste movimento religioso. Desejamos apresentar resumidamente o ethos protestante: suas potencialidades, acertos e fracassos, especialmente em terras brasileiras. E, dentro desse universo, uma questão específica referente ao papel social e político desse protestantismo. O cerne do artigo é simples e pode ser consubstanciado pela seguinte questão: o protestantismo brasileiro em seu trajeto histórico em nosso país deu alguma contribuição realmente relevante em termos sociais e políticos? Se sim, quais são? E como ocorreram? Se não, o que deu errado? E por quais motivos?The article proposes to present the implantation of Protestantism in Brazil from the perspective of the social and political actions of this religious movement. We wish to present briefly the Protestant ethos: its potentialities, successes and failures, especially in Brazilian lands. And within this universe, a specific question concerning the social and political role of Protestantism. The core of the article is simple and can be substantiated by the following question: Has Brazilian Protestantism in its historical trajectory in our country given any really relevant contribution in social and political terms? If yes, what are they? And how did they happen? If not, what went wrong? And for what reasons?
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WELLS, PAUL. "Review Article: Quick and Modeling the Difference between Roman Catholicism and Protestantism". Unio Cum Christo 9, nr 2 (31.10.2023): 135. http://dx.doi.org/10.35285/ucc9.2.2023.art8.
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Oliver Quick was in his day an important Anglican thinker. He was interested in pinpointing where the fundamental systemic distinction between Roman Catholicism and Protestantism lay. He located the difference in Catholicism’s emphasis on the religious act and its consequences and Protestantism’s emphasis on the word and its interpretation. Quick’s analysis proposes an approach to the various features of the two. KEYWORDS: Roman Catholicism, Protestantism, Anglicanism, grace, sacramentality, tradition
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Fedorov, М. А. "Confessional Range of Protestantism". Bulletin of Irkutsk State University. Series Political Science and Religion Studies 38 (2021): 141–51. http://dx.doi.org/10.26516/2073-3380.2021.38.141.
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Diversity and the fragmented nature of Protestantism are the reason of various interpretations of its boundaries and the number of denominations it comprises. The key criterion of affiliation with Protestantism is the acceptance of basic doctrines set forward in the Niceno- Constantinopolitan Creed. The analysis of the beliefs of the religious organizations traditionally connected with Protestantism suggests that Jehovah's Witnesses, the Church of Jesus Christ of Latter-day Saints, Pentecostals-Unitarians are out of the doctrinal field of Christianity in general and out of the range of Protestantism in particular. The other distinct characteristic of Protestantism is the acceptance of the Five Solas – sola scriptura, sola fide, sola gratia, Solus Christus и Soli Deo gloria, which are aimed at the validation of Christian doctrines set forth in the Bible. This thesis was demonstrated via the analysis of the doctrinal sources of Lutheranism, Reformed Church and Anglican Church. The article also reports on the five solas present in the creeds of Baptists, Pentecostals, Methodists, Mennonites, Religious Society of Friends, and Seventh-Day Adventists. Cultural and historical proximity of protestants and religious organizations that do not meet the criteria above calls for a new category – “post reformation religions” – that can embrace them all.
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Ward, W. R. "‘An Awakened Christianity’. The Austrian Protestants and Their Neighbours in the Eighteenth Century". Journal of Ecclesiastical History 40, nr 1 (styczeń 1989): 53–73. http://dx.doi.org/10.1017/s0022046900035429.
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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.
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Kersting, Felix, Iris Wohnsiedler i Nikolaus Wolf. "Weber Revisited: The Protestant Ethic and the Spirit of Nationalism". Journal of Economic History 80, nr 3 (21.08.2020): 710–45. http://dx.doi.org/10.1017/s0022050720000364.
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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.
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Kim, Jung Han. "Christianity and Korean Culture: The Reasons for the Success of Christianity in Korea". Exchange 33, nr 2 (2004): 132–52. http://dx.doi.org/10.1163/1572543042434934.
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Abstract: In this article the author presents a short survey of the development of Protestantism in Korea. Meanwhile he shows the importance of the religious background of the Koreans for their acceptance of Protestantism. Especially the Shamanistic beliefs and Confucianism had ripened the minds of the Korean people in a certain sense. But the political attitude of the Protestants in the resistance against the Japanese colonizers played also a prominent role. The author offers also an evaluation of the use of Korean terms in the vocabulary of the church.
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Treusch, Ulrike. "In Search of Ancient Roots. The Christian past and the evangelical identity crisis". European Journal of Theology 28, nr 1 (1.12.2020): 84–85. http://dx.doi.org/10.5117/ejt2019.1.013.treu.
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SummaryIn view of the fact that some North-American evangelical theologians have converted to supposedly more traditional Christian churches, Stewart calls on evangelical Christians to rediscover their historical roots and to overcome the historical oblivion. He proclaims: ‘Evangelical Protestantism is not the problem; evangelical Protestantism that has severed its roots in early Christianity is a problem.’RésuméConstatant que bien des théologiens évangéliques nordaméricains se tournent vers des Églises chrétiennes soidisant plus traditionnelles, à cause de leurs doutes sur l’identité évangélique, Stewart appelle les chrétiens évangéliques à redécouvrir leurs racines. Il soutient la thèse selon laquelle « le protestantisme évangélique n’est pas le problème ; le vrai problème réside dans le fait que le protestantisme évangélique a rompu avec le christianisme primitif ».ZusammenfassungAngesichts von Konversionen nordamerikanischer Evangelikaler zu vermeintlich traditionsreicheren christlichen Kirchen sowie von Zweifeln an der evangelikalen Identität zeigt Stewart hier facettenreich das Verhältnis des Evangelikalismus zur, vor allem frühchristlichen, Geschichte auf. Er fordert die Evangelikalen dazu auf, die eigene Geschichtsvergessenheit zu überwinden.
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KLYASHEV, A. N. "SOME FACTORS IN THE FORMATION OF RELIGIOUS IDENTITY OF UKRAINIAN PROTESTANTS OF THE URAL REGION". Izvestia Ufimskogo Nauchnogo Tsentra RAN, nr 4 (11.12.2020): 53–57. http://dx.doi.org/10.31040/2222-8349-2020-0-4-53-57.
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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.
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Klyashev, A. N. "“Other” Protestants — change of religious identity". Memoirs of NovSU, nr 4 (2023): 298–303. http://dx.doi.org/10.34680/2411-7951.2023.4(49).298-303.
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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.
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Pariyama, Leonardo Stevy, i 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, nr 5 (5.10.2019): 459–67. http://dx.doi.org/10.18510/hssr.2019.7552.
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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.
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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, nr 34 (20.12.2021): 301–27. http://dx.doi.org/10.26493/2590-9754.17(34)301-327.
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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).
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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, nr 2 (kwiecień 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.
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Keyes, Charles F. "Being Protestant Christians in Southeast Asian Worlds". Journal of Southeast Asian Studies 27, nr 2 (wrzesień 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.
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Barreto Jr., Raimundo César. "Pistas sobre o pensamento ético-social protestante latino-americano". REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 11, nr 18 (17.12.2017): 307. http://dx.doi.org/10.20890/reflexus.v11i18.552.
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This article argues that in order to think about a Latin American Protestant social ethic one needs to understand the ethos in which it emerges. Such an ethos forms in the context of the development of Protestant social thought in Latin America. This article revisits some important moments and movements for the formation of this Protestant social thinking in the region in the course of the 20th century. Five moments are highlighted. Firstly, the awareness of Latin American Protestantism is identified as the starting point for the formation of a Protestant ethos in the continent. In a second moment, the search for autonomy of Latin American Protestantism stands out. Next, the moment is discussed when, in rupture with a reformist and socialist social vision, Protestant sectors for the first time embraced a more radical project. The fourth moment presents a brief evangelical response in the context of integral mission. Finally, the current challenges in a context marked by indigeneity and pentecostality are briefly addressed.Propõe-se que para pensar uma ética social protestante latino-americana precisa-se entender o ethos no qual ela emerge. Tal ethos se forma no contexto do desenvolvimento do pensamento social protestante na América Latina. Esse artigo revisita alguns momentos e movimentos importantes para a formação desse pensar social protestante na região no decorrer do seculo XX. Cinco momentos são destacados. Primeiramente, identifica-se a tomada de consciência do protestantismo latino-americano como ponto de partida para a formação de um ethos protestante no continente. Num segundo momento, destaca-se a busca por autonomia do protestantismo latino-americano. Em seguida, discute-se o momento quando, em ruptura com uma visão social reformista e desenvolvimentista, setores protestantes abraçaram pela primeira vez um projeto mais radical. O quarto momento apresenta uma breve resposta evangélica no contexto da missão integral. Por fim, aborda-se brevemente os desafios atuais num contexto marcado pela indigeneidade e pentecostalidade.
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Landry, Stan M. "That All May Be One? Church Unity and the German National Idea, 1866–1883". Church History 80, nr 2 (13.05.2011): 281–301. http://dx.doi.org/10.1017/s0009640711000047.
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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.
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Bays, Daniel H. "Chinese Protestant Christianity Today". China Quarterly 174 (czerwiec 2003): 488–504. http://dx.doi.org/10.1017/s0009443903000299.
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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.
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Willaime, Jean-Paul. "Du protestantisme comme objet sociologique / Protestantism as a Sociological Object." Archives de sciences sociales des religions 83, nr 1 (1993): 159–78. http://dx.doi.org/10.3406/assr.1993.1491.
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Dasilva, Fabio B., Antonio Gouvea Mendonca i Procoro Velasques Filho. "Introducao a Protestantismo no Brasil (Introduction to Protestantism in Brasil)". Sociological Analysis 53, nr 1 (1992): 121. http://dx.doi.org/10.2307/3711644.
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Schmalzbauer, John. "Searching for Protestantism in theEncyclopedia of Protestantism". Religion 35, nr 4 (październik 2005): 247–65. http://dx.doi.org/10.1016/j.religion.2005.10.001.
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Aguilar, Edwin Eloy, José Miguel Sandoval, Timothy J. Steigenga i Kenneth M. Coleman. "Protestantism in El Salvador: Conventional Wisdom versus Survey Evidence". Latin American Research Review 28, nr 2 (1993): 119–40. http://dx.doi.org/10.1017/s0023879100037420.
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Protestantism has grown strikingly throughout Latin America in the last two decades. Estimating such growth is hazardous in the absence of firm national survey data, but the phenomenon is clearly embracing sizable segments of national populations. In Guatemala, estimates of Protestants in the national population ranged from 20 to 25 percent by the early 1980s, with more recent estimates approaching 30 percent.
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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, nr 3 (2023): 111–19. http://dx.doi.org/10.28995/2658-4158-2023-2-111-119.
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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.
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Herreros, Alfonso. "A Case Study of the Reception of Aristotle in Early Protestantism: The Platonic Idea of the Good in the Commentaries on the Nicomachean Ethics". Renaissance and Reformation 43, nr 3 (21.12.2020): 41–69. http://dx.doi.org/10.33137/rr.v43i3.35301.
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The present article examines the philosophical ethics of Protestants teaching in higher education during the sixteenth and seventeenth centuries and their reception of Aristotle’s Nicomachean Ethics, 1.6. Two theses are illustrated. First, the survey of fourteen commentaries shows clear parallels with the medieval interpretation of the Ethics, which the Protestant authors creatively expanded. Thus, the continuity of Protestantism with the earlier tradition of Christian philosophy is substantiated in this specific case for a representative group of authors. Second, over against the prejudices according to which Protestantism simply censured ethics and subsumed it into moral theology, this article shows that, in truth, Aristotle was still the fundamental philosophical reference in a topic as central as the definition of happiness, and that the Platonic “theological” alternative was not considered appropriate for a philosophical discipline.
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Garrard-Burnett, Virginia. "Transnational Protestantism". Journal of Interamerican Studies and World Affairs 40, nr 3 (1998): 117–25. http://dx.doi.org/10.2307/166202.
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Barnett, S. J. "Where Was Your Church before Luther? Claims for the Antiquity of Protestantism Examined". Church History 68, nr 1 (marzec 1999): 14–41. http://dx.doi.org/10.2307/3170108.
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During and after the Reformation, one of the most pressing issues for Protestants was to locate an appropriate answer to a disarmingly simple Catholic question: where was your church before Luther? Catholic propagandists hoped to undermine the legitimacy of Protestantism by contrasting its evident novelty against the relative antiquity of Roman Catholicism. Implicit in the charge of novelty was the accusation that Protestantism represented only a counterfeit religion. The Reformed religion was considered to be but an invention of iniquitous religious charlatans who—in league with monarchs and aristocrats—were exploiting religious credulity for material and sexual ends. Under cover of religion, they were advancing their own political power, plundering the wealth of the church and turning their backs upon the moral code of Christianity. Catholic apologists usually designated Luther and Calvin as Manichean heretics—from the thirdcentury dualist heresy of Manes.
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OSHATZ, MOLLY. "THE PROBLEM OF MORAL PROGRESS: THE SLAVERY DEBATES AND THE DEVELOPMENT OF LIBERAL PROTESTANTISM IN THE UNITED STATES". Modern Intellectual History 5, nr 2 (sierpień 2008): 225–50. http://dx.doi.org/10.1017/s1479244308001637.
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The slavery debates in the antebellum United States sparked a turning point in American theology. They forced moderately antislavery Protestants, including William Ellery Channing, Francis Wayland, and Horace Bushnell, to reconcile their contradictory loyalties to the Bible and to antislavery reform. Unable to use the letter of the Bible to make a scriptural case against slavery in itself, the moderates argued that although slavery had been acceptable in biblical times, it had become a sin. Antislavery Protestantism required a theory of moral progress, a deeply unorthodox idea that became fundamental to the development of late nineteenth-century liberal Protestantism. The antislavery argument from moral progress, along with the moral progress represented by abolition, established a progressive conception of revelation that would be further developed by late nineteenth-century liberal theologians, including Newman Smyth, Lyman Abbott, and Theodore Munger.
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KLYASHEV, A. N. "SOME VALUE ORIENTATIONS OF UKRAINIAN PROTESTANTS IN THE URAL REGION". Izvestia Ufimskogo Nauchnogo Tsentra RAN, nr 1 (31.03.2023): 104–7. http://dx.doi.org/10.31040/2222-8349-2023-0-1-104-107.
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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.
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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, nr 1 (20.12.2019): 22–38. http://dx.doi.org/10.1177/1939790919894560.
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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.
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Hanebrink, Paul. "European Protestants Between Anti-Communism and Anti-Totalitarianism: The Other Interwar Kulturkampf?" Journal of Contemporary History 53, nr 3 (21.07.2017): 622–43. http://dx.doi.org/10.1177/0022009417704894.
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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.
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González Balderas, Juan Carlos. "Modernidad religiosa y educación protestante / Religious modernity and protestant education". Revista Internacional de Ciencias Humanas 7, nr 1 (21.11.2018): 21–32. http://dx.doi.org/10.37467/gka-revhuman.v7.1663.
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ABSTRACTThe arrival of historical Protestantism in Northern Mexico brought with it many implications, among which we can mention the arrival of new ideas. Precisely, these ideas were transmitted through education. This paper represents an approach to the creation of Protestant schools in the city of Monterrey, as well as an analysis of the possible contributions of schools framed in a context of important changes such as the secularization of society and the consolidation of the nascent state Mexican. RESUMENLa llegada de los protestantismos históricos al Norte de México trajo consigo múltiples implicaciones, entre las cuales se puede mencionar al arribo de nuevas ideas. Justamente, dichas ideas se transmitieron a través de la Educación. El presente artículo representa una aproximación a la creación de escuelas protestantes en la Ciudad de Monterrey a finales del siglo XIX, así como un análisis de las posibles contribuciones de los centros de enseñanza enmarcado en un contexto de cambios importantes como la secularización de la sociedad y la consolidación del naciente estado Mexicano.
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Frederiks, Martha. "Dispersion, Procreation and Mission: the Emergence of Protestantism in Early Modern West Africa". Exchange 51, nr 3 (28.11.2022): 245–65. http://dx.doi.org/10.1163/1572543x-bja10004.
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Abstract This article explores the emergence of Protestantism in West Africa in the 17th century, using both primary and secondary sources. Its central argument is that the history of Protestantism in early modern Africa has mainly been examined within the paradigm of mission history, thus reducing the history of Protestantism to a history of Protestant missionary endeavors. By intersecting three complementary windows, – a Roman Catholic window, a chartered company window and a Euro-African window –, the article traces the wider history of Protestantism in early modern West Africa. It maps the impact of Protestantism on Roman Catholics in West Africa, sketches the significance of Protestantism for certain Euro-Africans, and shows that through a combination of dispersion, procreation and mission Protestantism became a reality in West Africa as early as the 17th century.
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Bourdeaux, Pascal. "Notes on an Unpublished Letter by Hồ Chí Minh to a French Pastor (September 8, 1921) or the Art of Dissenting Evangelization". Journal of Vietnamese Studies 7, nr 2 (2012): 8–28. http://dx.doi.org/10.1525/vs.2012.7.2.8.
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Having lived in Paris starting in the summer of 1919 at the latest, Nguyễn Ái Quốc committed himself to the struggle against colonization and joined forces with all those with allied objectives who could support his cause before drawing nearer to the French Communist Party in 1920. During the course of 1921, he learned of a group of French Protestants who hoped to undertake an exploratory mission in Indochina. In the letter that he addresses to the pastor pioneering the project, Nguyễn Ái Quốc clearly exposes the contradictions of a process that is doubtlessly laudable yet still quite contrary in nature, since evangelization was an accomplice to colonization. These research notes present an unpublished document that throws light on the intellectual development of the future Hồ Chí Minh on the numerous origins of Vietnamese Protestantism, and on the debates about colonization and evangelization occurring within French Protestantism.
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Morgan, David. "The Visual Culture of American Protestantism in the 19th Century". Caminhando 25, nr 2 (29.09.2020): 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.
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Burnett, Virginia Garrard. "Protestantism in Rural Guatemala, 1872–1954". Latin American Research Review 24, nr 2 (1989): 127–42. http://dx.doi.org/10.1017/s002387910002286x.
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For eighteen months, between March 1982 and August 1983, Guatemala was ruled by a born-again Christian, General Efrain Ríos Montt. He drew world attention to Guatemala because of his brutally effective suppression of the nation's guerrilla movement and his idiosyncratic style of rule but above all, because of his religion. The idea that a Protestant could serve as the chief of state in a country as staunchly Catholic as Guatemala struck many observers as an anomaly. Closer examination reveals, however, that it was not anomalous for a Protestant to be president of Guatemala. By 1982 nearly 30 percent of the Guatemalan population were Protestants, the result of a quiet wave of conversion that started during the nineteenth century and has accelerated dramatically in the last three decades. The idea that President Ríos Montt's religion would influence his entire administration was even less surprising, for Protestantism has been wed to politics in Guatemala ever since it first arrived in the country. The purpose of this research report is to examine the development of patterns in the relationship between the Guatemalan state and Protestantism as they evolved during the formative years between 1872 and 1954 and to explore the effects of this relationship on Protestant conversion.
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Babiy, Mykhailo, i Liudmyla O. Fylypovych. "Freedom of religion and Protestantism: historical and contemporary context". Religious Freedom, nr 20 (7.03.2017): 122–27. http://dx.doi.org/10.32420/rs.2017.20.875.
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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.
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Danz, Christian. "Critique and Formation". International Yearbook for Tillich Research 13, nr 1 (1.12.2018): 237–44. http://dx.doi.org/10.1515/iytr-2018-239.
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Abstract The article examines the development of Paul Tillich’s understanding of Protestantism. Beginning with his 1913 ‘Systematic Theology’, the shifts in his theory of Protestantism, first developed after the First World War and then at the end of the 1920s, are reconstructed. It is demonstrated that, from the outset, Tillich extended the traditional soteriological interpretation of Protestantism into a universal-cosmological theory. Protestantism means not only critique, but also formation.
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Cherenkov, Mychailo. "Evangelical Protestants of Eurasia: an active mission in the context of its limitations". Religious Freedom 2, nr 19 (8.11.2016): 47–50. http://dx.doi.org/10.32420/rs.2016.19.2.891.
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Against the background of major events and processes in the religious life of Eurasia, the situation around religious minorities, perhaps Protestantism, is perhaps the most vulnerable of all. As a rule, evangelical Protestants feel the restrictive policy of the state before others, so what happens to them can be an illustration of a larger trend towards the narrowing of freedom that threatens the entire civil society of Russia and the region as a whole.
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McKINNEY, WILLIAM. "Mainline Protestantism 2000". ANNALS of the American Academy of Political and Social Science 558, nr 1 (lipiec 1998): 57–66. http://dx.doi.org/10.1177/0002716298558001006.
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Henry, Martin. "Catholicism and Protestantism". Irish Theological Quarterly 70, nr 3 (wrzesień 2005): 262. http://dx.doi.org/10.1177/002114000507000304.
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Hart, D. G. "Protestantism without Consequences". Reviews in American History 41, nr 2 (2013): 202–6. http://dx.doi.org/10.1353/rah.2013.0047.
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Rakhmatullin, Rafael Yusupovich. "Quranism – Muslim Protestantism?" Islamovedenie 10, nr 3 (grudzień 2019): 93–102. http://dx.doi.org/10.21779/2077-8155-2019-10-3-93-102.
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Belcher, John R. "Protestantism and Alcoholism". Alcoholism Treatment Quarterly 24, nr 1-2 (styczeń 2006): 21–32. http://dx.doi.org/10.1300/j020v24n01_03.
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Bjelajac, Branko. "Protestantism in Serbia". Religion, State and Society 30, nr 3 (wrzesień 2002): 169–218. http://dx.doi.org/10.1080/0963749022000009225.
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Ha, Polly. "Reorienting English Protestantism". Journal of Medieval and Early Modern Studies 53, nr 1 (1.01.2023): 1–23. http://dx.doi.org/10.1215/10829636-10188987.
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This special issue seeks to expand the intellectual landscape of English Protestantism over the course of its long Reformation from the early sixteenth through the late seventeenth centuries. England's protracted conflict over its Protestant identity encouraged the diversification of its orientations to sacred texts and religious traditions, stretching it beyond western Europe to the eastern Mediterranean world. The essays examine English Protestant engagement with Hellenic, Hebraic, and Arabic sources and traditions within a wider context than typically explored in existing narratives. They illustrate how English Protestant scholarship reinforced stereotypes, while also prompting self-reflection and inspiring the reconstruction of England's own traditions and cultural assumptions. Expanding English ecclesiastical, theological, exegetical, philological, and cultural interests, the volume calls for a more fluid and “connected history” to understand the full scope of English Reformation thought and its engagement with non-Western churches and traditions.