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1
Ciprian, Simuț. "Modernism, God, and Church in the Thinking of J. Macbride Sterrrett". European Journal of Multidisciplinary Studies 1, n.º 1 (30 de abril de 2016): 95. http://dx.doi.org/10.26417/ejms.v1i1.p95-102.
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Modernism was a movement that impacted the church. In spite of the fact that many modernists wrote against the church, there were some, such as J. Macbride Sterrett, who not only defended the church, but also integrated modernist principles into their perspectives on what the church should be. Sterrett was also a clergyman in the Protestant Episcopal Church, which offered a deeper meaning to his modernist thought. This paper presents the main ideas in relation to history, church and society. His perspectives defend the identity of the church and its use in modern society. Sterrett’s ideas are useful also because they present a purpose for the church, that is quite easy to understand for the secular environment.
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Matheson, P. "A Reformation for Women? Sin, Grace and Gender in the Writings of Argula Von Grumbach". Scottish Journal of Theology 49, n.º 1 (fevereiro de 1996): 39–55. http://dx.doi.org/10.1017/s0036930600036590.
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Argula von Grumbach, a contemporary of Luther, was the first woman Protestant author to be published, some 30,000 copies of her eight writings circulating between 1523–4. She leapt into the public eye by challenging the Ingolstadt theologians to debate with her, a mere woman, their actions in forcing a young student, Arsacius Seehofer, to retract publicly his reforming views. The Bavarian noblewoman, who defended her right to speak out by a lively new reading of Scripture, and who broadened her appeal by a comprehensive call for the reformation of church and society, had to cope with vicious attacks on her personal life and with death threats. Her incomprehensible neglect by Reformation historians is only now beginning to be remedied. This paper addresses her understanding of sin and grace.
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Witte, John. "From Gospel to Law: The Lutheran Reformation and Its Impact on Legal Culture". Ecclesiastical Law Journal 19, n.º 3 (31 de agosto de 2017): 271–91. http://dx.doi.org/10.1017/s0956618x17000461.
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The Lutheran Reformation transformed not only theology and the Church but also law and the State. Despite his early rebuke of law in favour of the gospel, Martin Luther eventually joined up with various jurists and political leaders to craft ambitious legal reforms of Church, State and society on the strength of his new theology, particularly his new two-kingdoms theory. These legal reforms were defined and defended in hundreds of monographs, pamphlets and sermons published by Lutheran writers from the 1520s onwards. They were refined and routinised in equally large numbers of new Reformation ordinances that brought fundamental changes to theology and law, Church and State, marriage and family, criminal law and procedure, and education and charity. Critics have long treated this legal phase of the Reformation as a corruption of Luther's original message of Christian freedom from the strictures of all human laws and traditions. But Luther ultimately realised that he needed the law to stabilise and enforce the new Protestant teachings. Radical theological reforms had made possible fundamental legal reforms, which, in turn, would make those theological reforms palpable. In the course of the 1530s and thereafter, the Lutheran Reformation became in its essence both a theological and a legal reform movement. It struck new balances between law and gospel, rule and equity, order and faith, and structure and spirit.
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Young, B. W. "The Anglican Origins of Newman's Celibacy". Church History 65, n.º 1 (março de 1996): 15–27. http://dx.doi.org/10.2307/3170494.
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In his historical defense of the doctrines of the Church of England, published in 1826, Robert Southey assumed that “the question concerning the celibacy of the clergy had been set at rest throughout Protestant Europe.” The conclusion that Anglicanism necessarily entailed the rejection of celibacy was, in early-nineteenth-century England, decidedly premature, and the ambiguity over celibacy in the Church of England is starkly and exceptionally exposed in the life and work of John Henry Newman. Recent assessments of Newman's peculiar standing in Victorian society have often emphasized the sexual—or rather, the seemingly sexless—dimension of his image, as if to concur with Sydney Smith's celebrated witticism: “Don't you know, as the French say, there are three sexes—men, women, and clergymen?” The nature of specifically clerical celibacy, however, and its influence on the young Newman, have tended to be overlooked in favor of a general psychosexual understanding of his own unwillingness to marry. As an antidote to such readings, this essay will explore the distinctively Anglican and firmly intellectual tradition behind Newman's decision, and will thereby argue that his celibacy was not as “perverse”—a word which, in Victorian England, connoted conversion to Catholicism as well as sexual peculiarity—as it has sometimes been made to seem.
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PAVLENKO, Pavlo. "The discourse of war in the evangelical doctrine in the context of current russian aggression against Ukraine (protestant viewpoint)". Filosofska dumka (Philosophical Thought) -, n.º 1 (6 de março de 2023): 75–85. http://dx.doi.org/10.15407/fd2023.01.075.
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The range of issues related to the origins of Christianity, the formation of its doctrine, and its existence in the early, pre-Conciliar period has always been of concern not only to Christian scholars, not only to those scholars who were in one or another way involved in these researches, but also to society as a whole. However, in Ukraine, and especially in academic circles, these issues are still not sufficiently studied. The article examines the reasons that led the official Church to change the key provisions of Christian doctrine, including ideological positions about "this world," narratives about war, and the commandments "thou shalt not kill" and "love your enemies." The author argues that the final rejection of the original evangelical pacifism occurred after the conquest of Christianity by Emperor Constantine the Great, when the Church was transformed into an institution of secular power, changing its original status as the "Kingdom of God" to belonging to the "Kingdom of Caesar." Since the reign of Constantine, Christianity has essentially existed divided into two camps. – the first, to which belong all those who profess the church doctrine in its new, "conciliar" and different from the original form and who, in particular, has rejected Jesus' original idea of renunciation of earthly things and, accordingly, the pacifism and anti-militarism he proclaimed; the second camp are those who remained faithful to the apostolic tradition and who continued to practice Christianity according to the original New Testament standard. The latter camp today includes mostly Protestants, including in Ukraine. However, with the onset of Russia's full-scale aggression against Ukraine, their pacifist stance is changing. The solution of urgent socio-political issues and issues directly related to defense are increasingly leading Protestants in Ukraine to rethink their traditional pacifism, which may lead to a complete rejection of it in the future. The results obtained in the course of the study provide grounds to significantly adjust the current perceptions of Protestantism in Ukraine, in particular, its positive attitude to socio-political processes and active involvement in them.
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Sabhana, Ana. "CIVIL SOCIETY DAN STABILITAS SOSIAL". Politeia: Jurnal Ilmu Politik 12, n.º 2 (13 de julho de 2020): 62–79. http://dx.doi.org/10.32734/politeia.v12i2.4183.
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This paper discusses the problem of intolerance that still occurs in Indonesia, one of which is the rejection of the establishment of places of worship. The Karo Protestant Batak Church (GBKP) does not have a permit to build a house of worship, so the surrounding community rejects the building. This paper focus on the strategy undertaken by the Inter-Community Forum (FLO) in resolving the GBKP establishment case, as well as the obstacles that occurred in resolving the GBKP case in 2016 in Tanjung Barat, South Jakarta. This study uses qualitative research methods with analysis and in-depth understanding. Based on the results of the study, the Strategy of the Inter-Organization Forum (FLO) in resolving the Protestant Christian Batak Church (GBKP) case related to the establishment of houses of worship was successfully carried out, through a legal, public and also South Jakarta government approach. Conflicts between religious communities in the West Tanjung area can be avoided, although the Protestant Batak Church (GBKP) cannot establish a church in the region. However, the government has relocated the worship activities of the Protestant Christian Batak Church (GBKP) in the Balai Minggu Sports Hall (GOR) Pasar Rakyat.
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Broadhead, Philip. "In Defence of Magisterial Reformation: Martin Bucer’s Writings Against the Spiritualists, 1535". Studies in Church History 43 (2007): 252–62. http://dx.doi.org/10.1017/s0424208400003259.
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The Protestant Reformation was the largest and most sustained challenge to authority ever experienced within the western Church. It involved a repudiation of existing teachings and forms of worship, along with a rejection, even a demonization, of the clergy and ecclesiastical hierarchy. From the 1520s a number of evangelical Churches developed which were often as hostile to each other as they were to the Catholic Church, and, as a result of polemical public discussions over competing teachings and beliefs, it was no longer clear to many people what constituted the Church or who should exercise authority over religious life. Some were led to question whether there was any need for a Church which imposed dogma and religious discipline on all people within a community or country. It is the discussion on the role and powers of the visible Church which will be examined here, by focusing on the city of Augsburg, but doing so through two significant writings by Martin Bucer, the leading theologian of the Protestant Church in Strasbourg. Recent research has added to our awareness of Bucer’s understanding of the relationship between Church and community, and this contribution will provide insight into how the views of Bucer impacted upon the debate on religious separatism which was taking place in Strasbourg, Augsburg and elsewhere in Germany. They show that even after Bucer had persuaded the government of his own city to expel religious radicals, he continued to believe that support for separatist and spiritualist ideas constituted a substantial challenge to the establishment of disciplined Protestant Churches.
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Harinck, George. "A Shot in the Foot". Church History and Religious Culture 94, n.º 1 (2014): 50–71. http://dx.doi.org/10.1163/18712428-09401003.
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Historiography of the Netherlands 1945–1970 leaves one with the impression that the church as an actor in society had already acknowledged that it was obsolete. The role of the church in these decades is above all a passive one: at first the church does not do anything of importance within society, and subsequently it is abandoned by it. This impression overlooks the fact that the church—Catholic as well as Protestant, but this article is focused on the two largest Dutch Protestant denominations—changed its attitude towards society in these decades immensely. From institutions that sustained the societal order they became its major critic, calling for justice in a welfare state that blurred moral boundaries. This change is most clear in the new role the diaconie [the social welfare work of the church] assumed. Now the welfare state took care of the material needs of the destitute, the diaconie focused on social and also counter-cultural church social welfare work. The churches’ criticism of especially Protestant civil society ultimately achieved the opposite of what it was aiming for: in the hope that they could change the character of society and under their influence bring about salvation, their criticism led externally to a further weakening and a greater invisibility of the church in society. The churches’ new role engendered much debate in the 1960s in and outside the churches, but the result was increasing isolation. This became visible when members started to leave the church en masse in the 1960s and 1970s. The abandonment of the churches in favour of society that occurred during the 1960s and 1970s was preceded by the churches’ rejection of that very same society. In other words, the churches were not overcome by this reversal of fortune, but had themselves provoked it.
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Kreß, Hartmut. "Gemeinsame Erklärungen der katholischen und evangelischen Kirche zur Ethik". Zeitschrift für Evangelische Ethik 45, n.º 1 (1 de fevereiro de 2001): 121–34. http://dx.doi.org/10.14315/zee-2001-0117.
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Abstract The joint declarations of the Protestant and Catholic Churches concerning ethical questions express the ecumenical progress achieved so far. However, the present ecumenical tension is obvious in issues conceming the understanding of the church, doctrine, and freedom of conscience. The Catholic Church has recently laid a greater emphasis on the hierarchical, authoritative and binding character of ecclesiastical doctrine in moral issues as weiL For the Protestant Church and theology however freedom of conscience is fundamental. In spite of these theological differences the significance of joint declarations for the future must be emphasized. The arguments of Catholic and Protestant ethics can complement each other in joint declarations. The joint declarations reach !arger parts of today's society than texts worded by only one Church.
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Hope, Nicholas. "The View from the Province. A Dilemma for Protestants in Germany, 1648–1918". Journal of Ecclesiastical History 41, n.º 4 (outubro de 1990): 606–21. http://dx.doi.org/10.1017/s0022046900075746.
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Uber dem Berg gibst auch Leute. This ultramontane remark made in 1742 by Christoph Matthäus Pfaff, professor of theology and chancellor of Tübingen University between 1720 and 1756, was intended to shake students out of their cosy, provincial and exclusive Lutheran theology. It was time, so Pfaff argued, they opened windows, put aside their arrogant hair-splitting about correct Lutheran doctrine, and looked at the wider Protestant world beyond Württemberg. Knowledge of the sources of the Christian Church, and of the customs and legal shape of Protestantism in Germany as it had developed since the Reformation, provided the only sure defence of the Protestant Church in an age when autocratic behaviour was fashionable with princes, and the temporal authority of Popes Clement xi and Clement XII was still an inescapable fact.
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장규식. "The Korean Protestant Church and Civil Society after Democratization". Christianity and History in Korea ll, n.º 48 (março de 2018): 5–30. http://dx.doi.org/10.18021/chk..48.201803.5.
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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, n.º 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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Bulyha, Iryna. "Christian denominations of Volyn region in the conditions of transformation of modern Ukrainian society". Religious Freedom, n.º 20 (7 de março de 2017): 82–84. http://dx.doi.org/10.32420/rs.2017.20.868.
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The social transformations taking place today in Ukraine are accompanied by the intensive development of denominations, among which in the Volyn region championship holds Christian in their kind - Orthodox (Ukrainian Orthodox Church of the Moscow Patriarchate, Ukrainian Orthodox Church of Kyiv Patriarchate, Ukrainian Autocephalous Orthodox Church, independent Orthodox communities ), Protestant (Baptists, Pentecostals, Adventists, Jehovah's Witnesses and others), Catholic (Roman Catholic Church, Ukrainian Greek-Catholic Church) community.
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White, Chris. "History Lessons". Review of Religion and Chinese Society 6, n.º 1 (1 de abril de 2019): 126–45. http://dx.doi.org/10.1163/22143955-00601007.
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This article contends that Chinese Protestant history is increasingly produced and consumed by various interest groups in China today. Protestant families, church congregations, and local state actors are all involved in reassessing and promoting local Protestant history. These processes reveal vibrant, organic forms of acculturation of Christianity into Chinese society. This article further argues that it would be prudent for scholars of contemporary Chinese Protestantism to focus greater analytical attention on Chinese Protestant history.
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Sinaga, Rouli Retta Trifena, e Johan Robert Saimima. "Theology of Baku Kele: A Contextual Constructive Theology for A Post-Communal Conflict". DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 7, n.º 2 (30 de novembro de 2022): 491–508. http://dx.doi.org/10.30648/dun.v7i2.867.
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After communal conflict happened in Maluku in 1999-2004, Larike’s Christian society hasproblematic social relationship with Larike’s Moslem society. Baku kele as a cultural fraternal wisdom of Larike’s society is rarely donein Larike. Therefore, through this paper we try to offer theology of baku kelefor them. By understanding baku keletheologically as care to others and social lifestyle, this will have implications for social relationship reconstruction carried out by The Protestant Church of Maluku in Larike. Here the theology of baku keleis constructed from stories of communal conflict effects to Larike’s Christian society conveyed by them, cosmological view of Larike’s society,biblical basis of Luke 10:25-37, and some contemporary theological ideas.This paper is to propose a small contribution to The Protestant Church of Maluku’s contextual theology forrestoring social relationship post-communal conflict through an open existence continually.
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Fitroh, Ismaul. "BERDIRINYA GEREJA KRISTEN JAWI WETAN (GKJW) TUNJUNGREJO KECAMATAN YOSOWILANGUN KABUPATEN LUMAJANG". HISTORIA : Jurnal Program Studi Pendidikan Sejarah 6, n.º 1 (28 de fevereiro de 2018): 69. http://dx.doi.org/10.24127/hj.v6i1.1170.
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Tunjungrejo is one of the unique village located in the region of Lumajang. The uniqueness of the village Tunjungrejo saw in the presence of the religion believed by locals that Protestant religion. The uniqueness of the others is their house of worship, namely East Java Christian Church (GKJW). In its development, Protestant Christianity in Tunjungrejo is the role Brontodiwirjo. Brontodiwirjo as forest loggers Tunjungrejo is also a teacher of the gospel in this region. Along Tunjungrejo forest clearing, many newcomers who are Christians and non-Christians. To maintain the existence of Protestant Christianity, Brontodiwirjo as forest loggers Tunjungrejo apply the rule that people who want to settle in the region Tunjungrejo be Protestant. From this Tunjungrejo society formed by the belief in one religion. As a result of the continued development of the Protestant Christian church, he built a house of worship that is GKJW Tunjungrejo.
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Golding, Gordon. "L'évangélisme: un intégrisme protestant américain?" Social Compass 32, n.º 4 (novembro de 1985): 363–71. http://dx.doi.org/10.1177/003776868503200404.
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Evangelicalism: An American Protestant Version of Conser vative Catholicism? American evangelicalism has often been pre sented in Europe as the new world counterport of similar conservative of traditionalist movements in the Catholic Church. The comparaison is tempting, and to determine its validity, this article presents an overview of evangelical doctrine, with a brief discussion of the movement place in American history and its cur rent role in American Society
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Sinaga, Rouli Retta Trifena. "Theology of Sagu: A Contextual Theology Construction in Maluku". DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 7, n.º 1 (5 de outubro de 2022): 349–65. http://dx.doi.org/10.30648/dun.v7i1.733.
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After the implementation of rice as a staple food for Indonesian society, including in Maluku, the society of Maluku has become very dependent on rice. Sagu which is a staple and particular food is no longer cultivated and utilized optimally in Maluku. Therefore, through this paper we try to offer theology of sagu, specifically for the Christian society in Maluku. By understanding sagu theologically as a blessing from God that can provide food for society and their harmonious relationship with God, mankind, and nature, this will have implications for the empowerment carried out by The Protestant Church of Maluku on human and natural resources in Maluku. Here the theology of sagu, which is proposed, is constructed from the cosmological view of the Christian society, the biblical basis of John 6:25-59, and some contemporary ecological theological ideas. The purpose of this paper is to add The Protestant Church of Maluku's ecological theology which is being developed to respond to various ecological crises in its context, Maluku. The theology of sagu, which is offered, is to strengthen the church’s Church Teachings, which has been compiled, as the direction of the church’s ministry in the future for its community.
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Shaduri, George. "Washington National Cathedral as the Main Spiritual Landmark of America". Journal in Humanities 5, n.º 2 (27 de janeiro de 2017): 63–65. http://dx.doi.org/10.31578/hum.v5i2.337.
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Washington National Cathedral, located in Washington, D.C., is one of the major landmarks of the United States. Formally, it belongs to Protestant Episcopal Church of the United States. Informally, it is the spiritual center of the nation.The article discusses a number of factors contributing to this status of the Cathedral. Most of the Founding Fathers of the US were Episcopalians, as well as Episcopalians were the US presidents who played key role in the nation’s political history (George Washington, Franklin D. Roosevelt, George Bush, Sr.).Episcopalian Church belongs to the Anglican community of Protestant churches. This branch of Christianity combines different doctrines of Protestantism, being divided into High Church, Broad Church, and Low Church. With teaching and appearance, High Church borders with Catholicism, whereas Low Church is close to Congregationalism. Thus, Episcopal Church encompasses the whole spectrum of Christianity represented in North America, being acceptable to the widest parts of society. Built in Neo-Gothic style, located between Chesapeake to the South, the historical citadel of Anglicans and Catholics, and New England in the North, the stronghold of Puritans, Washington National Cathedral symbolizes the harmony and interrelationship between different spiritual doctrines, one of the facets shaping the worldview of society of the United States of America.
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Buda, Daniel. "Second International Conference on Protestant Church Polity: Good Governance in Church and Society today". Review of Ecumenical Studies Sibiu 6, n.º 2 (1 de dezembro de 2014): 310–11. http://dx.doi.org/10.2478/ress-2014-0123.
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Ginting, Eikel. "Interpreting Calvin's Spirit of Civil Society: In GBKP's Efforts to Empower People Based on Diversity". Jurnal Teologi Cultivation 6, n.º 2 (31 de dezembro de 2022): 1–17. http://dx.doi.org/10.46965/jtc.v6i2.1686.
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Seeing GBKP (Batak Karo Protestant Church) as a tribal church in the role and function of a vocation in the world, it is necessary to interpret this vocation in the discourse of empowering a pluralistic society. In particular, as a church that inherits the values of John Calvin, it is necessary to revitalize these values in the context of the Karo people. Especially in social problems that exist outside the church building, even from a pluralistic general society. This paper also understands civil society as a "civil" society and is identical with standing on its own feet, then how the church is able to be present in encouraging, facilitating, and empowering the community regardless of ethnicity, religion and race identity. The call for GBKP in empowering people is something that needs to be renewed, so that GBKP praxis in a pluralistic society becomes real and not just a discourse.
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LILLBACK, PETER A. "An Introduction to Luther, Calvin, and Their Protestant Reformations". Unio Cum Christo 3, n.º 1 (1 de abril de 2017): 83. http://dx.doi.org/10.35285/ucc3.1.2017.art5.
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Abstract: A comparison of Martin Luther and John Calvin shows that they stand in line with historic Christianity and share core Reformation principles. Abuses in the Catholic Church and indulgences are among the main reasons why Luther broke with the church in which he grew up. Luther gave the impetus for other Reformations and theological movements, in particular Zurich, represented by Heinrich Bullinger with his contribution to covenantal thought, and Geneva, where Calvin through his Institutes crystallized Reformed theology. While Luther showed some appreciation for Calvin, Calvin, without idealizing Luther, acknowledged his towering influence. Luther and Calvin left their mark in areas such as theology, the church and worship, society, and Western history and culture.
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LE COUTEUR, HOWARD. "Upholding Protestantism: The Fear of Tractarianism in the Anglican Church in Early Colonial Queensland". Journal of Ecclesiastical History 62, n.º 2 (4 de março de 2011): 297–317. http://dx.doi.org/10.1017/s0022046909991254.
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Gender ideologies have been shown to be an important element in creating national identity. The settler population of early colonial Queensland was largely drawn from Protestant England and Scotland, and Catholic Ireland. In the process of social formation, Anglican men contributed to building a Protestant hegemony that strove to marginalise the Irish Catholic part of the population. In doing so they bracketed Tractarianism with Catholicism in an attempt to assert the essentially Protestant nature of Anglicanism. This paper explores three debates that took place in the public domain in the period 1855–65, and their impact on the local Anglican community and on social formation in the fledgling colonial society.
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Yaremko, Jason M. "Protestant Missions, Cuban Nationalism and the Machadato". Americas 56, n.º 3 (janeiro de 2000): 53–75. http://dx.doi.org/10.1017/s0003161500029527.
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Before the Spanish-Cuban-American War of 1898, Protestantism and Cuban nationalism coexisted relatively comfortably and even naturally, the function of a Protestant movement under Spanish colonialism that, unlike the rest of Latin America, was run not by North American or English missionaries, but by Cuban ministers. After United States intervention in 1898, U.S. interests were imposed on virtually every sector of Cuban society, including organized Protestantism, influencing Cuba's development for at least the next half-century. Preempted by U.S. intervention, Cuban nationalism, in both its ecclesiastical and secular dimensions, endured and intensified with the deepening of Cubans' dependency on the U.S. Politically, Cuban nationalism was expressed in growing protests and demands for a more genuine independence by abrogating the Platt Amendment and otherwise ending U.S. interventionism. Ecclesiastically, Cubans pushed for a greater role in Protestant church affairs, and toward Cubanization of the Church. Protestant missions thus confronted a rising nationalism within and outside the Church. By 1920, eastern Cuba, the cradle of Cuban independence, became the epicenter of this struggle.
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Knippenberg, Hans. "How Pope Pius IX Stimulated 'Pillarization' in the Netherlands". Historical Life Course Studies 10 (31 de março de 2021): 162–66. http://dx.doi.org/10.51964/hlcs9587.
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In 1853 an important step in the development of the Roman Catholic Church in the Netherlands was set. On initiative of the Vatican and despite vehement resistance of the orthodox Protestant part of the population (known as the April-movement), the episcopal hierarchy in the church was restored. By choosing Utrecht in the heart of the protestant Netherlands and not Den Bosch in the Catholic South of the country as the seat of the new archbishop, the Vatican practised an offensive, national strategy. Unintendedly, the Papal choice for Utrecht contributed to the later on development of the non-territorial, personalistic solution for the Dutch multicultural society at that time: the verzuiling.
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Narawati, Made, I. Nyoman Suarka e Ni Made Wiasti. "PATRIARCHAL CULTURAL REPRESENTATION IN THE PROTESTANT CHRISTIAN CHURCH COMMUNITY IN BALI (GKPB)". E-Journal of Cultural Studies 14, n.º 2 (31 de maio de 2021): 21. http://dx.doi.org/10.24843/cs.2021.v14.i02.p03.
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The Protestant Christian Church in Bali (GKPB) is the largest Protestant Church in Bali. The Protestant Christian Church in Bali (GKPB), in determining the number of strategic officials, refers to the 2014 Church Order regarding membership in Article 107 paragraph 1, 8 (eight) people elected at the Synod session must consist of at least 2 female elements and 1 youth element . Complete Synod Council Personnel (MSL-GKPB) Head of Departments and Chair of Special Institutions, 2016-2020 period, totaling 30 people; 27 men (90%), while only three women (10%). The patriarchal culture is very strong in determining strategic positions in GKPB resulting in male domination in leadership structures and policies that tend to be gender biased.
With qualitative methods and using the Theory of Power-Knowledge Relationships Michel Foucault, According to Foucault, knowledge and power have a reciprocal relationship. Continuous violation of power will create a form of knowledge, and vice versa, the administration of knowledge will have an effect on power. The second is Pierre Bourdieu's Structural theory, which describes how symbolic violence and the division of roles in society shape habitus.
Keywords: Representation, Patriarchy, Symbolic Violence
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Mangina, Joseph L. "Bearing the Marks of Jesus: The Church in the Economy of Salvation in Barth and Hauerwas". Scottish Journal of Theology 52, n.º 3 (agosto de 1999): 269–305. http://dx.doi.org/10.1017/s0036930600050225.
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In Book IV of Calvin'sInstitutes, the ‘external means …by which God invites us into the society of Christ and holds us therein’ consists chiefly in ‘the true church, with which as mother of all the godly we must keep unity’. Like Luther, Calvin could speak ofmater ecclesiawith an unembarrassed reference to the visible, historical community of God's people. The rhetoric of ‘mother church’ did not long remain a part of Protestant sensibility. The Reformation principle of ‘Christ alone’ has often tended to undermine strong claims for the church; conversely, the critique of institutions has played a key role in the shaping of Protestant identity, at times seeming to be the verypointof the Reformation. The distinction assumes classic form in Friedrich Schleiermacher'sThe Christian Faith. Protestant Christianity, Schleiermacher writes, ‘makes the individual's relation to the church dependent on his relation to Christ’, whereas Catholicism ‘makes the individual's relation to Christ dependent on his relation to the church’. This intuition would seem to be confirmed by recent ecumenical dialogue, which has fastened on the church's role in salvation as the most likely candidate for a ‘basic difference’ between Catholicism and Protestantism. At the same time, important voices on both sides have been asking whether such a sharp distinction can or should be sustained.
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Oberdorfer, Bernd. "Reformation und politisch-gesellschaftliche Emanzipation". Evangelische Theologie 74, n.º 2 (1 de abril de 2014): 118–26. http://dx.doi.org/10.14315/evth-2014-0205.
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AbstractThe relevance of the reformation for the development of modern liberty rights is much debated. Although the Protestant Reformers fought for the »Freedom of a Christian« against religious patronization, they were not tolerant in a modern sense of the term. However, the Reformation released long-term impulses which contributed to the origin and formation of a modern civil society, e. g. the respect for the autonomy of the individual over against the church, the passion for education, the emphasis on the »universal priesthood of all believers«, and the appreciation of civil professions. Long historical learning processes were necessary, though, until the Protestant churches acknowledged and adopted modern liberty rights, a participatory democracy and a pluralistic society as genuine forms of expression of a Protestant ethos.
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Blikstad, Emmaline. "Identity, Belonging, and Christian Community in Protestant Responses to the Aryan Paragraph in Nazi Germany". Florida Undergraduate Research Journal 2, n.º 1 (fevereiro de 2023): 73–89. http://dx.doi.org/10.55880/furj2.1.06.
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Examining Christianity and its representative denominations and groups in Nazi Germany has led scholars to try to construct how these Christian groups interacted with a government which institutionalized the death of millions. The focus of past scholarship has centered on debates over the extent to which institutional Protestant Christianity and individual Protestants opposed Adolf Hitler’s regime and Nazism. The focus of this thesis examines how four Protestants or Protestant groups employed definitions of what made one a Jewish Christian, what being Jewish meant, and who was included within the larger Christian community in their 1933 responses to the Aryan paragraph. These responses originated from the Lutheran pastor, Dietrich Bonhoeffer, the General Synod of the Protestant Church of the Old Prussian Union, the faculty of theology at the University of Marburg, and the German Christian movement. Though each response to the Aryan paragraph utilized a unique definition of Jewish Christians and Christian community, they all reveal a Protestant church unprepared to answer the questions of belonging and identity posed by its society. In their search for a unified answer to the question of whether a baptized Jew belongs in the Protestant church, Protestants displayed that they had no unified answer. The consequences of not belonging in Nazi Germany could and did lead to discrimination, persecution, and genocide.
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Godlewski, Łukasz. "Spór o powołanie Kościoła narodowego w Koronie w okresie soboru trydenckiego (1545-1563)". Studia Historyczne 62, n.º 1 (245) (13 de julho de 2021): 7–23. http://dx.doi.org/10.12797/sh.62.2019.01.01.
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Debate on the Creating of the Polish National Church in the Times of the Council of Trent (1545-1563) In the time of the Council of Trent, the Polish nobility often and loudly demanded the forming of the Polish National Church, which would enable them to execute state control over the clergy, its activity, and church property. Popular Protestant ideas coherent with such an idea fulfilled the role of useful weapon in their struggle against the clergy. Even though the idea of the church reform converged with many changes postulated by the contemporary noble reform movement, the state finances, homogeneity of Crown lands and the Polish-Lithuanian union took predominance over church matters. Appropriate conduct of debate, disabling discussion about a reform, was promoted by the clergy itself, which was not interested in loosening their dominant position in the society and becoming subject to civic laws. Protestant deputies to the parliament, who constituted the majority in the lower chamber, could have acquired more benefits, were it not for their reluctance to impose certain solutions on the Catholics, who still dominated in the society. The clergy, in particular bishops, sought some compromise with Protestants, until the Catholic Church itself undertook mild reforms in the third phase of the Council of Trent. The stand of the Polish monarch, Sigismundus Augustus, who – having been raised as a Catholic – opposed the forming of new church and his attitude was also important.
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McMinn, Richard, Éamon Phoenix e Joanne Beggs. "Jeremiah Jordan M.P. (1830–1911): Protestant home ruler or ‘Protestant renegade’?" Irish Historical Studies 36, n.º 143 (maio de 2009): 349–67. http://dx.doi.org/10.1017/s0021121400005393.
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The 1886 general election found Parnell at the helm of a well-disciplined nationalist party. In its struggle for home rule, the Irish Parliamentary Party (I.P.P.) had been helped along the way by the newly formed Irish Protestant Home Rule Association (I.P.H.R.A.), which in July 1886 had no fewer than six M.P.s in its ranks. Jeremiah Jordan, nationalist Member of Parliament for West Clare, was one of the six. Born in 1830 at Tattenbar, near Brookeborough, County Fermanagh, the son of a tenant farmer and a Wesleyan Methodist, he was educated at Portora Royal School, Enniskillen. He started a grocery and provision business in Church Street, Enniskillen, and the town’s Young Men’s Society served as a training ground for his intellectual and oratorical skills, as did his appointment as a part-time Methodist lay preacher. Jordan had a passion for the sport of hunting and an intense dislike of idleness.
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Strauss, Piet. "Die Nederduitse Gereformeerde Kerk en die Afrikanervolk kerkordelik verwoord". STJ | Stellenbosch Theological Journal 2, n.º 2 (31 de dezembro de 2016): 447–65. http://dx.doi.org/10.17570/stj.2016.v2n2.a21.
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The Dutch Reformed Church and the Afrikaner – in its church orderThe Dutch Reformed Church (DRC) and the Afrikaner people had close ties in the 1960’s. This was intensified by the apartheid system in South Africa. The policy of apartheid was supported by the DRC, most of the Afrikaners and the National Party in government. In 1962 the DRC determined in its church order that it will protect and build the Christian-Protestant character of the Afrikaner people. This group was singled out by a church that was to be for believers of all nations. It also gave the DRC an active part in the development of this group. The documents Church and Society-1986 and Church and Society-1990 changed all this. The close links between the DRC and Afrikaans cultural institutions ended and the DRC declared that it caters to any believer. The church order article about the Afrikaner was omitted.
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Makała, Rafał. "Dwa kościoły. Budownictwo kultowe w międzywojennych Niemczech jako przestrzeń modernistycznych eksperymentów". Porta Aurea, n.º 19 (22 de dezembro de 2020): 325–46. http://dx.doi.org/10.26881/porta.2020.19.17.
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The time between WW I and II was a period of intensive development of church architecture in Germany. In the new situation after the defeat in WW I on the wave of Christian renewal movements, the concept of the church as a building corresponding to its functions, as an object expressing the character of religion and the vision of a congregation as a community in modern society was re -formulated. The dynamically developing church architecture was an area of intense experiments (especially in the 1920s.), creating new forms, as well as devising new iconography by Rudolf Schwartz, Otto Bartning, or Dominikus Böhm. The paper draws attention to a certain community of the main antagonized Christian and Protestant denominations on the example of two buildings erected on the eastern periphery of the then Germany (from 1945 constituting the western part of Poland): the Catholic Church of St Anthony in Schneidemühl (now: Piła, Hans Herkommer, 1928–1930) and the Protestant Cross-Church in Stettin (now: Szczecin, Adolf Thesmacher, 1929–1931). The first was built in a small town as a representative seat of the Prelature, a branch of the Catholic Church in the Protestant region, near the then border with (revived again) Poland. The building is a continuation of an innovative and conservative concept realized by Herkommer at the Frauenfriedenskirche in Frankfurt am Main (1927–1929), and is a testimony to the search for forms expressing the rationalist aspirations for the renewal of the Catholic Church, however without abandoning the main principles of the Tradition. For this purpose, Herkommer applies ‘industrial’ forms used in the Bauhaus circle, creating a clearly avant-garde building: not only in the local context of a small border town of eastern Germany, but also in the Catholic tradition of sacred architecture. Hiring an avant-garde architect and using modernist forms was the decision of one man: Monsignor Maximilian Kaller, the leader of the Prelature. The Church of the Cross in Szczecin was raised in a luxurious district of a great Protestant city, so it was the parish church of the Protestant elite. Although built of brick and clearly referring to the tradition of the Gothic architecture of this region, the Church of the Cross also reveals its striving for the maximum reduction of forms and the use of the language of abstraction. When building a Protestant church, Thesmacher resorted to forms applied primarily in Catholic architecture, especially to the forms used by Herkommer. Thesmacher created a facility expressing attachment to the local tradition and manifesting the modernity of the Evangelical church in Pomerania. As a result, both churches are a testimony to functionalist aspirations, although, of course, the functions differed from those on which, for example, the founders of the Bauhaus were focused.
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Clark, Elizabeth A. "Liberals, Modernists, and Others: A Response". Church History 89, n.º 2 (junho de 2020): 409–12. http://dx.doi.org/10.1017/s0009640720001262.
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My thanks to Maria Doerfler for organizing a session at the January 2020 meeting of the American Society of Church History on my book The Fathers Refounded: Protestant Liberalism, Roman Catholic Modernism, and the Teaching of Ancient Christianity in Early Twentieth-Century America, to the editors of Church History for suggesting that the (revised) papers from the session could find a home in print, and, especially, to the panelists for their insightful comments.
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Lasatira, Frejhon Cleimen. "GEREJA ORANG BASUDARA: THE CONTESTED NARRATIVE FROM THE PROTESTANT CHURCH OF MOLUCCAS". AJIRSS: Asian Journal of Innovative Research in Social Science 1, n.º 2 (3 de julho de 2022): 82–88. http://dx.doi.org/10.53866/ajirss.v1i2.111.
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This article describes the Gereja orang basudara concept in The Protestant Church of Maluku as the umbrella protecting and showing civic engagement, such as our strong tradition, religious institution, and mutual trust in Maluku. There are two essential points which are the history of Muslims-Christians' engagement in building social interaction and problem-solving after conflict by large, a sphere of solidarity. This research employed narrative research on the qualitative research method through historical and autoethnography approaches. The research result found that, first, the Gereja orang basudara term lives on the grassroots of society but did not show up in the institutional regime, which caused the failure of religious institutions and leaders to stop the violence during the social conflict in Maluku in 1999. After the battle, the Protestant Church of Moluccas practices peacebuilding by claiming their space and sphere as the room for all, where the church exists not only as a building for Christian people but also for Muslim people. Finally, the church does peacebuilding similar to peacebuilding in everyday life.
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Fitroh, Ismaul. "THE ESTABLISHMENT OF GEREJA KRISTEN JAWI WETAN (GKJW) TUNJUNGREJO YOSOWILANGUN SUBDISTRICT LUMAJANG". Journal of Social Studies (JSS) 13, n.º 1 (1 de setembro de 2017): 17–29. http://dx.doi.org/10.21831/jss.v13i1.16967.
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Tunjungrejo is one of the unique village located in the region of Lumajang. The uniqueness of the village can be seen in the presence of Protestant religion. Other uniqueness are their house of worship, namely Gereja Kristen Jawi Wetan (GKJW). Brontodiwirjo has an important role to the development of Protestant in Tunjungrejo. Brontodiwirjo as forest loggers Tunjungrejo is also a teacher of the gospel in this region. Along Tunjungrejo forest clearing, many newcomers who are Christians and non Christians. To maintain the existence of Protestant Christianity, Brontodiwirjo as forest loggers Tunjungrejo apply the rule that people who want to settle in the region Tunjungrejo be Protestant. From this Tunjungrejo society formed by the belief in one religion. As a result of the continued development of the Protestant Christian church he built a house of worship that is GKJW Tunjungrejo.Keywords: Gereja Kristen Jawi Wetan (GKJW), Tunjungrejo, Brontodiwirjo.
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Greene, Alison Collis. "The End of “The Protestant Era”?" Church History 80, n.º 3 (setembro de 2011): 600–610. http://dx.doi.org/10.1017/s0009640711000667.
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More than fifty years after delivering the talk “The American Religious Depression, 1925–1935” to the American Society of Church History, Robert Handy is still the default authority on religion and the Great Depression. This is a tribute to his remarkable insights, but it is also an indication that the Depression merits more attention from historians of religion. A number of scholars have taken the religious history of the 1930s seriously. Yet we tend to think of the work of Joel Carpenter, Leo Ribuffo, Alan Brinkley, Beth Wenger, Kenneth Heineman, and others as primarily about fundamentalist institution-building, New Deal demagogues, or Jews and Catholics in New York and Pittsburgh, and only incidentally about the Great Depression.
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Vasileva, Svetlana. "THE GOSPEL OF LUTHER". Studia Humanitatis 20, n.º 3 (novembro de 2021): 42–47. http://dx.doi.org/10.15393/j12.art.2021.3765.
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The article deals with the main Reformation ideas of Martin Luther that later influenced the building and formation of the fundamental humanitarian values in Europe and further on in the whole world. The main of them are freedom, justice, autonomy, fairness and responsibility, as well as the value foundations of personal identification, which are closely connected with the problem of free will and choice. They were forged in the process of shaping principles of a new faith by Martin Luther, whereon the new Protestant Church was built with its new ethic dissolving all life spheres of its adepts and building a new type of European rationality. Luther is considered a personality that embodies a significant era in the development of Europe: he did not only demonstrate with his own example what the real faith meant, he set a new direction for the development of society based on the new principles of the Protestant Church. The author of the article analyzes social and geopolitical circumstances under which Luther the Great Reformer lived and formed a new Protestant theology.
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Kipp, Rita Smith. "The Nationalist Credentials of Christian Indonesians and the Legacy of Colonial Racism". Itinerario 27, n.º 3-4 (novembro de 2003): 81–111. http://dx.doi.org/10.1017/s0165115300020787.
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The Dutch civil servants, missionaries, business people, and others living and working in the Dutch East Indies during the nineteenth and twentieth centuries looked homeward to a society in process of being ‘pillarized’ into socio-religious blocks. Some scholars have observed how the new nation that arose from that colony, Indonesia, developed a similar kind of structure calledaliran(literally, currents or streams) best known to scholars, perhaps, through Geertz's classic ethnography,Religion of Java. There is surely some ontogenetic relationship between Dutch ‘pillarization’ and Indonesian aliranisation. Drawing on ideals about a public church embedded organically in a particular society and culture, avolkskerk, Protestant missionaries brought a different theological version of Christianity compared to their Catholic competitor, but also like that competitor, church-affiliated schools, hospitals and social services. Modernist Muslim organisations such asMuhammadiyacopied these religiously based services and institutions, thus ‘pillarizing’ Islam in response to the Christian presence. It is not surprising, then, that when Indonesians were first able to form political parties, some of these were also defined along sectarian lines – Catholic, Protestant, traditionalist and modernist Muslim.
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Ndzotom Mbakop, Antoine Willy. "Language choice in multilingual religious settings". Pragmatics and Society 7, n.º 3 (12 de setembro de 2016): 413–35. http://dx.doi.org/10.1075/ps.7.3.04ndz.
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This paper investigates the impact of the historical factor on language choice in Protestant Churches in Cameroon. It is based on the postulate that religious languages are more stable than their secular counterparts, not only in their forms, but also in their variety. Therefore, it was hypothesized that the first language group to come in contact with the mother mission society of a religious variety is likely to remain the major group in the church, and its language, the liturgical language. To verify this hypothesis, the researcher analysed language use in three Protestant parishes located in the Yaoundé metropolis: the Oyom-Abang parishes of the Eglise Evangélique du Cameroun and Eglise Presbytérienne Camerounaise, and the Yaoundé-Melen-Philadelphie parish of the Eglise Protestante Africaine. The data were collected via participant observation and informal interviews. Their analysis revealed that the use of indigenous languages for key parts of a church service in the three parishes selected was usually associated with the place where the Church was founded, which is the area where its mother mission society first settled in the country. In that vein, the following languages were reported: Bamileke at EEC Oyom-Abang, Basaa at EPC Oyom-Abang, and Ngumba (Kwasio) at EPA Yaoundé-Melen-Philadelphie.
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Wegner, Gerhard. "Kehren die alten Gespenster zurück?" Zeitschrift für Evangelische Ethik 51, n.º 2 (1 de maio de 2007): 88–116. http://dx.doi.org/10.14315/zee-2007-0203.
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AbstractThe study analyses the new Debate on Poverty in Germany which was caused by rapidly growing poverty rates during the last years and the contributions of the protestant church in Germany to it. In this Debate Poverty is defined as a relative lack of capabilities to participate actively in society. Implicitly this argument draws from the idea of a more egalitarian society, which favours ›just participation‹. It is shown how social inequality is reproduced in education and labour markets. The church responds to this by outlining the idea of a fair competitive Market-Economy, in order to have access to people must better be provided for with equal chances in education.
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NISHIKAWA, SUGIKO. "The SPCK in Defence of Protestant Minorities in Early Eighteenth-Century Europe". Journal of Ecclesiastical History 56, n.º 4 (outubro de 2005): 730–48. http://dx.doi.org/10.1017/s0022046905004306.
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The Society for Promoting Christian Knowledge, the SPCK, has been much discussed as the epitome of Anglican evangelistic zeal and is well known for its dedicated work in the distribution of Christian literature. Whereas the fact that continental Protestants were in regular contact with the SPCK has been noted, few attempts have so far been made to examine SPCK relations with continental Protestants. In fact, the SPCK emerges as more and more concerned with its responsibilities towards its persecuted foreign brethren. Thus it is important to place the SPCK in the context of the Europe-wide Protestant Reformation.
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Byrne, Eileen. "Renewing Christianity in a Fractured Society: A Defence of Church Schools". Journal of Christian Education os-30, n.º 2 (julho de 1987): 7–22. http://dx.doi.org/10.1177/002196578703000203.
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DAVIES, C. S. L. "International Politics and the Establishment of Presbyterianism in the Channel Islands: The Coutances Connection". Journal of Ecclesiastical History 50, n.º 3 (julho de 1999): 498–522. http://dx.doi.org/10.1017/s0022046999001682.
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In 1564 Artus de Cossé-Brissac, bishop of Coutances in Normandy, was a member of a French diplomatic mission to Queen Elizabeth. He took the opportunity to assert a claim to exercise episcopal jurisdiction in the Channel Islands. The claim was less preposterous than it might appear, since Coutances's jurisdiction in the islands had been acknowledged throughout Henry viii's reign, and again in that of Mary. Queen and Privy Council took the 1564 claim seriously enough to demand a response from the islanders. After a good deal of prevarication on their part, the crown eventually ruled against the bishop's claim, on the grounds, as argued by the islanders, that they were subject to the bishop of Winchester. In the event, Winchester was not to enjoy its newly rediscovered rights for long. The islands were already in the process of establishing their own churches, using French Calvinist forms of worship and a fully synodical system of church government. From 1576 the islanders governed themselves without reference to episcopal authority, which was not to be re-established, in Jersey, until the reign of James i, and in Guernsey that of Charles ii. When challenged the islanders defended their position by claiming that they were indeed part of the diocese of Coutances, and that they were following the best practice of the reformed churches in that diocese.This story is well established in outline, largely through the labours of island historians, but above all through the work of two impressive nineteenth-century French historians. A. J. Eagleston made accessible a good deal of this work, including his own researches, but unfortunately his book had to be posthumously published and is therefore rather piecemeal. D. M. Ogier has now published a valuable study of the Reformation in Guernsey. It traces the internal history in depth, stressing the conservatism of the bulk of the population and skilfully elucidating the crucial question of ecclesiastical property, before going on to its main concern, the impact of the Presbyterian discipline on island society. Although Ogier acknowledges the significance of relations between the English crown and various French parties in explaining events, he does little to elucidate these interactions; nor does he display much interest in the personalities involved in his story. This article will attempt to explain both the reluctance of successive English governments to challenge the rights of the bishop of Coutances, and the apparent inability of the Elizabethan government to prevent French Protestant refugees moulding the island churches in their own image. It will also look at some of the leading figures involved, most notably one John Aster, dean of Guernsey, a prime mover in the events of the 1560s, whose career in military administration before his ordination at the age of fifty has not been noticed; and more generally it will emphasise the link between militant Protestantism and the worlds of diplomacy and espionage.
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Taylor, Stephen. "William Warburton and the Alliance of Church and State". Journal of Ecclesiastical History 43, n.º 2 (abril de 1992): 271–86. http://dx.doi.org/10.1017/s0022046900000919.
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In January 1736 an anonymous pamphlet appeared under the title,The Alliance between Church and State, or the Necessity of an Established Religion, and a Test Law demonstrated. Its author was William Warburton, a well-to-do but still comparatively obscure country clergyman. Although this was only his second publication in the field of divinity, he was already revealing the taste for controversy which was to characterise his literary career. TheAllianceappeared at the height of the campaign by the Protestant dissenters to repeal the Test Act of 1673, and only weeks before the defeat, on 12 March 1736, of a motion for its repeal in the House of Commons. Clearly intending his work as a contribution to this debate Warburton was concerned less with giving an account of the relationship between Church and State than with providing a coherent and forceful justification both of the establishment of the Church of England and of the defence of that establishment by the Test Act. In the preface he claimed to treat the subject ‘abstractedly’.
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Hankins, Kenneth. "The Jesuits and the Rebirth of the Catholic Church in Bristol". Recusant History 26, n.º 1 (maio de 2002): 102–31. http://dx.doi.org/10.1017/s0034193200030739.
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Jesuit archives refer to Bristol as ‘a very ancient mission’ of the Society of Jesus and as ‘one of the Society’s first class missions’. This article traces briefly the early development of the Society in that part of the old Western District which included Bristol and which for their own administrative purposes the Jesuits called the College (District) of St. Francis Xavier, and then seeks to show how in the first half of the eighteenth century they established a permanent mission in Bristol itself—a city strongly Protestant, by the standards of the time wealthy and cosmopolitan in character, and for a while second in importance only to London.
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Kee, Howard Clark. "The Changing Role of Women in the Early Christian World". Theology Today 49, n.º 2 (julho de 1992): 225–38. http://dx.doi.org/10.1177/004057369204900208.
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“[T]he vitality of the church is regained when it recovers the revolutionary insights of its founders, Jesus and Paul. In the Protestant Reformation of the sixteenth century and in the renewal movements that have taken place in both Roman Catholic and Protestant circles in the present century, it has been the fresh appropriation of the insights of Jesus and Paul about the inclusiveness of people across ethnic, racial, ritual, social, economic, and sexual boundaries that has restored the relevance and vitality of Christian faith and has lent to Christianity as a social and intellectual movement a positive, humane force in the wider society.”
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Wellings, Martin. "The First Protestant Martyr of the Twentieth Century: The Life and Significance of John Kensit (1853-1902)". Studies in Church History 30 (1993): 347–58. http://dx.doi.org/10.1017/s0424208400011815.
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On Thursday 25 September 1902 Liverpool’s endemic sectarian violence claimed perhaps its most notorious victim. John Kensit, founder of the Protestant Truth Society and instigator of the Kensit Crusade against ritualism in the Church of England, was attacked by a Roman Catholic crowd on his way from Birkenhead to Liverpool. An iron file was thrown, injuring the Protestant orator, and Kensit was taken to Liverpool Royal Infirmary. Although he began to recover, early in October septic pneumonia and meningitis developed, and on Wednesday 8 October, in the words of Kensit’s biographer, ‘his purified spirit, washed in the precious blood of the immaculate Lamb, was released from its earthly prison.’
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Müller, Sabrina. "Towards the Acceptance of Diversity". Ecclesial Futures 1, n.º 1 (1 de junho de 2020): 31–49. http://dx.doi.org/10.54195/ef12051.
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During the past fifteen years, the self-understanding of the Church of England, a traditional state church with its parish structure has changed. The mother church of the Anglican World Communion claims since 2004 to be a mixed economy church; one that supports and recognises innovative ecclesial spaces (fresh expressions of Church) as church, as well as parish churches. It is the goal to have an innovative diversity of churches in a pluralistic society. At the same time these churches should be recognisable and contextual. It is the concept of the mixed economy that manages a fair cooperation between parochial and fresh expressions of Church. In the meantime, the concept of mixed economy is not only received in the UK, but rather in different national and free churches in continental Europe. As of late the concept is taken up by the CPCE (Community of Protestant Churches in Europe).
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Holmes, Stephen Mark. "Historiography of the Scottish Reformation: The Catholics Fight Back?" Studies in Church History 49 (2013): 303–16. http://dx.doi.org/10.1017/s0424208400002205.
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In 1926 the Revd James Houston Baxter, Professor of Ecclesiastical History at the University of St Andrews, wrote in the Records of the Scottish Church History Society: ‘The attempts of modern Roman Catholics to describe the Roman Church in Scotland have been, with the exception of Bellesheim’s History, disfigured not only by uncritical partisanship, which is perhaps unavoidable, but by a glaring lack of scholarship, which makes them both useless and harmful.’ The same issue of the journal makes it clear that Roman Catholics were not welcome as members of the society. This essay will look at the historiography of the Scottish Reformation to see how the Catholics ‘fought back’ against the aspersions cast on them, and how a partisan Protestant view was dethroned with the help of another society founded ten years before the Ecclesiastical History Society, the Scottish Catholic Historical Association (SCHA).