Готові списки джерел за темами / Protestant churches

Добірка наукової літератури з теми "Protestant churches"

Автор: Grafiati
Опубліковано: 4 червня 2021
Оновлено: 31 липня 2024

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Статті в журналах з теми "Protestant churches"

1

Louis, Bertin M. "Touloutoutou and Tet Mare Churches: Language, Class and Protestantism in the Haitian Diaspora of the Bahamas." Studies in Religion/Sciences Religieuses 41, no. 2 (April 18, 2012): 216–30. http://dx.doi.org/10.1177/0008429812441308.

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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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2

Łach, Janusz, Alicja Krzemińska, Krzysztof Widawski, and Anna Zaręba. "The role of the Protestant legacy in shaping Lower Silesian cultural heritage as exemplified by the refuge church in Borek Strzeliński (Großburg)." Muzeológia a kultúrne dedičstvo 10, no. 1 (2022): 53–78. http://dx.doi.org/10.46284/mkd.2021.10.1.4.

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Protestant refuge churches were built in Silesian Protestant principalities, and in the borderline areas of Saxony, Brandenburg and Poland before the end of Thirty Years’ War and the signing of the Peace of Westphalia. In the most part, the churches were erected by means of adapting Catholic churches to the needs of Protestant believers, e.g. by building emporas (choir galleries), a pulpit and an altar inside the church. The acquisition of churches in Silesia was peaceful, without any violence almost everywhere, and it was not a rare phenomenon that a single church was used by two religions at the same time. At the end of the eighteenth century, there were approximately 110 refugee churches in Silesia. Currently, there are no churches of this type in Lower Silesia, and their extraordinary decoration was preserved in only a few of them. The main aim is to analyse this specific, forgotten sacral Protestent heritage, i.e. refuge churches in Lower Silesia, from the historical, sociological and architectural perspective. The main objective is to focus on the historical importance of the refuge churches in Lower Silesia – restoring identity as exemplified by the church in Großburg (Polish: Borek Strzeliński), analyse the degree to which the Protestant cultural legacy was preserved in the material rural architecture of Großburg and analyse the acceptance of the Evangelical heritage in the mentality of the local community.
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3

Łach, Janusz, Alicja Krzemińska, Krzysztof Widawski, and Anna Zaręba. "The role of the Protestant legacy in shaping Lower Silesian cultural heritage as exemplified by the refuge church in Borek Strzeliński (Großburg)." Muzeológia a kultúrne dedičstvo 10, no. 1 (2022): 53–78. http://dx.doi.org/10.46284/mkd.2022.10.1.4.

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Анотація:
Protestant refuge churches were built in Silesian Protestant principalities, and in the borderline areas of Saxony, Brandenburg and Poland before the end of Thirty Years’ War and the signing of the Peace of Westphalia. In the most part, the churches were erected by means of adapting Catholic churches to the needs of Protestant believers, e.g. by building emporas (choir galleries), a pulpit and an altar inside the church. The acquisition of churches in Silesia was peaceful, without any violence almost everywhere, and it was not a rare phenomenon that a single church was used by two religions at the same time. At the end of the eighteenth century, there were approximately 110 refugee churches in Silesia. Currently, there are no churches of this type in Lower Silesia, and their extraordinary decoration was preserved in only a few of them. The main aim is to analyse this specific, forgotten sacral Protestent heritage, i.e. refuge churches in Lower Silesia, from the historical, sociological and architectural perspective. The main objective is to focus on the historical importance of the refuge churches in Lower Silesia – restoring identity as exemplified by the church in Großburg (Polish: Borek Strzeliński), analyse the degree to which the Protestant cultural legacy was preserved in the material rural architecture of Großburg and analyse the acceptance of the Evangelical heritage in the mentality of the local community.
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4

Kolimon, Mery. "JALAN PEMBARUAN ITU MASIH PANJANG. Sebuah Refleksi Mengenai Dampak Paradigma Baru Konsili Vatikan II Bagi Gereja Protestan (GMIT)." Jurnal Ledalero 12, no. 1 (September 5, 2017): 53. http://dx.doi.org/10.31385/jl.v12i1.82.53-70.

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The Second Vatican Council is not just an important moment in the history of the Catholic Church, but for all Christian Churches. The conciliar moment was an integral part of verbum dei, a divine statement, which was not only spoken to the Catholic Church but to the entire Body of Christ, including the Protestant Churches. This essay highlights a number of issues regarding the impact the council has had on the renewal of Protestant Churches, in particular the Protestant Church in Timor (GMIT) including our understanding of the Church’s mission, ecumenical relations, the development of contextual theology, and also about the place and role of women in the Church. <b>Kata-kata kunci:</b> Konsili Vatikan II, misi Gereja, ekumenisme, teologi kontekstual, perempuan dalam Gereja.
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5

Branković, Tomislav. "PROTESTANT RELIGIOUS COMMUNITIES IN SOCIALISTIC YUGOSLAVIA." POLITICS AND RELIGION JOURNAL 1, no. 1 (January 15, 2007): 189–203. http://dx.doi.org/10.54561/prj0101189b.

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The work of Protestant religious groups in socialistic Yugoslavia was directly dependent on social and political circumstances in country. Protestant religious groups was numerous and various, not only in their relation with government, witth other religious groups, and the way they fulfi lled social obligations. Largest protestant churches> Evangelic Church and Reformed Christian Church, as traditional churches, have guided Protestant Christianity in Yugoslavia. Characteristics of their work are> respect for constitutional laws, cooperation with governmental agencies and high level of inter-religious tolerance. The other, less numerous Protestant Churches, was in some religious characteristic similar with traditional churches, but some of them wanted to go their own way with their own religious practice. Even tough Protestant religious groups and churches had considerable fewer believers then other traditional churches and religious groups in Yugoslavia (Serbien Ortodox Church, Catholic Church and Islamic Religion), they got more credits then they deserved. That was because they had international support and protection from their bases abroad or from international religious organizations in Europe and United States of America.
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6

Davie, Martin. "The Church of Jesus Christ: An Anglican Response." Ecclesiology 1, no. 3 (2005): 59–86. http://dx.doi.org/10.1177/1744136605052781.

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AbstractFollowing an initial exploration of the teaching of The Church of Jesus Christ, this paper argues that a comparison of The Church of Jesus Christ with the Thirty Nine Articles and recent Anglican ecumenical statements and agreements shows a significant degree of agreement between The Church of Jesus Christ and Anglican theology and ecclesiology. This agreement reflects the fact that both the Anglican tradition and the traditions of the churches in the Community of Protestant Churches in Europe have been shaped by the Reformation. It also shows the influence of a growing ecumenical consensus on ecclesiological issues. However, alongside this agreement there also remain significant points of difference about the relation between divine and human activity in the Church, the importance of tradition, the holiness of the Church and the nature of the Church’s unity. These points of difference need to be explored and debated by Anglicans and members of the Churches of the Community of Protestant Churches in Europe (CPCE).
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7

Spys, Olha. "Managing family crisis experience of Ukrainian protestant churches." Religious Freedom, no. 21 (December 21, 2018): 94–109. http://dx.doi.org/10.32420/rs.2018.21.1259.

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The institution of the family is going through difficult times in Ukraine. According to Eurostatistics, the highest rate of divorces in Europe is in Ukrainian society - 61 %; more than half of the couples arebusted up. Beside that, the latest government policy in Ukraine is not stable when it comes to saving traditional institution of family based on christian values. This became a serious cause for raising a question about family ministration in church. In this article it has been researched that in protestant’s segment of christianity of Ukraine a family ministration takes an important place. There are two strong directions in this particular ministration of Ukrainian Protestants: 1) ministrations oriented to prevent family crisis; 2) ministrations that involve direct work with marriage problems and family relations in general. It has been analyzed that the scale of family ministrationss consists of 1) organization or co-organisation of family forums and conference at the national, regional, and city levels by Ukrainian Protestants. The purpose of these events is to join the efforts of public employees, scientists, pedagogues, social workers, psychologists, journalists, family activists and volunteers for assertion of family institution, popularization of family values, maintaining ideas and suggestions for developing national family politics. 2) Ukrainian Protestants initiate many social movements, alliances and missions which aims to develop healthy civil society based on christian family values. It has been identified that ministration of Ukrainian Protestants in the field of family matters is noticed to be multidirectional – organizing trainings for men, women and youth, seminars and conferences, helping destitute children and orphans through adaptation and creation family type housing units, running of christian holiday’s camps, rehabilitation centres, services via mass media. In addition to the public services, Ukraine Protestants assign huge importance to individual ministry by pastors, teachers and family consultants who pays great attention to consultations and prayers. During the years of religious freedom in Ukrainian Protestant church the cohort of professional psychologists, pedagogues, physicians has appeared, and helps to overcome relational, family and marital conflicts on a personal level as consultants and soulpastors. As a conclusion, the article reveales that Protestant church in Ukraine has developed different methods in prevention and settlement of family crisis through different methods and forms of public service as well as counselling. This experience consists of: consolidation of family and it’s traditional model, popularization of christian family values, support of underprivileged men and women due to family crises, guardianship of orphans and children from dysfunctional families, adoption of orphans, formation of family type orphanages. Accumulation of experiences of Ukrainian Protestants could be useful for Ukrainian government as well as for the other churches.
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8

Root, Michael. "Ecumenism in a Time of Transition." Horizons 44, no. 2 (November 7, 2017): 409–14. http://dx.doi.org/10.1017/hor.2017.118.

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To assess the present state and future possibilities of personal and ecclesial ecumenism between Protestant and Catholic Christians is a difficult task. On the one hand, the diversity among Protestants is so great few generalities hold for all of them. The challenges involved in Catholic relations with the Church of England are quite different than those involved in relations with the Southern Baptist Convention, and different in yet other ways from those involved in relations with a Pentecostal church in South Africa. In a broad sense, one can think of a spectrum of Protestant churches, some with whom Catholic relations might be close, and then a series of churches at a greater distance from Catholicism with whom relations would be more limited. That picture is only partially true, however. On many social issues, Catholics can work more closely with Evangelicals, with whom there are deep differences over sacraments and ecclesiology, than they can with more socially liberal representatives of, say, the Lutheran or Anglican traditions. In this brief reflection, I will be concerned with the Protestant communities with whom the greatest possibilities of a wide spectrum of closer relations seem to exist, such as the Anglican, Lutheran, and Reformed churches.
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9

Stepan-Norris, Judith, and Caleb Southworth. "Churches as Organizational Resources." Social Science History 31, no. 3 (2007): 343–80. http://dx.doi.org/10.1017/s014555320001378x.

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Employing a historical dataset on Detroit in the 1950s, this article uses geographic models to show the political impact of churches and religious populations on presidential voting. Multilevel models separate the relative impact of individual denomination, the effect of congregants in neighborhoods, and the importance of the physical presence of a church. Existing studies of geography and religion examine a few denominations; here a full set of religious denominations is compared on support for Democratic Party voting and “social movement-like” voting for the Progressive Party. Mainline Protestant churches are associated with support for a conservative social agenda. The presence of synagogues and Catholic churches in neighborhoods is positively related to progressive electoral outcomes. Black Protestant churches are positively related to Democratic Party voting but did not alter the Progressive Party vote. The effect of denomination on political behavior and the geographic extent of a church’s influence on surrounding urban communities are shown to be spatially segregated and to depend on the class structure of neighborhoods.
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10

Filatov, Sergei B. "The Triumph of Korean Christianity in Russian Federation." Oriental Courier, no. 2 (2024): 171. http://dx.doi.org/10.18254/s268684310031316-5.

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At the end of the 19th century, Protestant churches arose in Korea (the most numerous and influential are Presbyterians and Methodists) and their numbers and influence grew explosively. Protestantism has played an important role in the modernization of South Korea. The mythologeme has been established in the minds of Koreans that they are a chosen people who are destined to convert all mankind to Christ. In 19th century Korean Protestants sent missionaries to many countries, including Russia. In 1909, missionary activity began among the Koreans of Primorye. Despite the resistance of Archbishop Eusebius of Vladivostok and Kamchatka, the missionaries converted a significant number of Koreans living in Primorye to Protestantism. In the 20s and 30s, the Soviet authorities destroyed the Protestant churches of the Far East, and the Koreans were deported to Central Asia in 1937. During the years of Perestroika, tens of thousands of Koreans returned to Primorye, and South Korean missionaries revived Protestant churches among them. Korean churches began to play a prominent role in religious, cultural life and social ministry. Their role in inter-church cooperation is significant. They themselves began to send missionaries to Central Asia. In the post-Perestroika period, Russian Koreans had mutual misunderstandings and conflicts with missionaries from South Korea, because Russian Koreans were strongly assimilated into Russian culture. This ensured their success in missionary work among Russians. The missionaries left Primorye and the churches became completely independent. Now more than 50 % of the parishioners of Korean churches are Russians, and the churches themselves are losing ethnic Korean features.
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Дисертації з теми "Protestant churches"

1

Cheng, Ming-chun May. "Christianity fever : contagion and constraint of a religious movement in China /." Hong Kong : University of Hong Kong, 1996. http://sunzi.lib.hku.hk/hkuto/record.jsp?B17591211.

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2

Dodge, Anne Elizabeth. "A historical and analytical overview of North American Protestant Missions in Zimbabwe : 1890-1987." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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3

Burroughs, Valerie. "Protestant views of Roman Catholics since Vatican II." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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4

Lake, Meredith. "'Such spiritual acres' Protestantism, the land and the colonisation of Australia, 1788-1850 /." Connect to full text, 2008. http://hdl.handle.net/2123/3983.

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Thesis (Ph. D.)--University of Sydney, 2008.
Title from title screen (viewed Apr. 22, 2009) Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of History, Faculty of Arts. Includes bibliographical references. Also available in print form.
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5

Westafer, William K. "Clergy stress the efficacy of coping strategies /." Muncie, Ind. : Ball State University, 2009. http://cardinalscholar.bsu.edu/769.

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6

Tham, Po Wing. "New Testament teachings on church discipline and its application to the Singapore church." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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7

Age, Daniel W. "Beyond fixity and freedom : mainstream Protestantism's relationship to society in North America : from identification to differentiation." Thesis, University of St Andrews, 1999. http://hdl.handle.net/10023/13710.

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The Thesis argues the following: (1) Mainstream Protestant constituencies in the USA in this century have been problematically identified with the modem socio-cultural world organized around liberal values. (2) This has been manifested by (A) attempts to integrate Christianity into modem society on terms fundamentally in harmony with the principles of modernity; (B) attempts to employ Christian values to regulate society - attempts which are in tension with the underlying principles of ethos of modernity. (3) The thesis discovers the theological and historical roots of these patterns and points out the flaws in two movements that emerged in reaction to these patterns. (4) In a final chapter, the thesis accesses select theoretical resources which demonstrate the importance and basis of Christianity sustaining a differentiated relationship to society. In the conclusion, the gains derived from this theoretical inquiry are returned to the historical problem analyzed in the body of the dissertation.
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8

Ernst, David J. "Models of elder leadership in western Canadian Protestant churches." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p006-1552.

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9

Kam-wah, Chow. "A study of the Chinese YMCA's contribution to education and social services in Hong Kong Xianggang Zhonghua ji du jiao qing nian hui dui Xianggang jiao yu ji she hui fu wu zhi gong xian /." Click to view the E-thesis via HKUTO, 2001. http://sunzi.lib.hku.hk/hkuto/record/B3195344X.

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Kam-wah, Chow. "A study of the Chinese YMCA's contribution to education and social services in Hong Kong = Xiang gang zhong hua ji du jiao qing nian hui dui xiang gang jiao yu ji she hui fu wu zhi gong xian /." Hong Kong : University of Hong Kong, 2001. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25335169.

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Книги з теми "Protestant churches"

1

Zhongguo Jidu jiao xie hui. Protestant churches in China. Shanghai, China: National Committee of Three Self Patriotic Movement of the Protestant Churches in China, 2005.

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2

Belony, Ephren. L' église protestante d'Haïti en question. Port-au-Prince, Haïti: Impr. Média-Texte, 1998.

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3

Juan María de Olaizola Iguiñiz. El Reino de Navarra en la encrucijada de su historia: El protestantismo en el País Vasco. 2nd ed. [Pamplona]: Pamiela, 2011.

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4

Lougheed, Richard. Histoire du Protestantisme au Québec depuis 1960: Une analyse anthropologique, culturelle et historique. Québec: Éditions la Clairière, 1999.

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5

Poton, Didier. Les protestants français du XVIe au XXe siècle. Paris: Nathan, 1994.

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6

Janton, Pierre. Les Protestants français. [Turnhout]: Editions Brepols, 1995.

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7

Kovács, Bálint. Protestáns népfőiskolai mozgalom Magyarországon, 1936-1948. Budapest: Püski, 1994.

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8

Deiros, Pablo Alberto. Los Evangelicos y el poder político en América Latina. Grand Rapids, Mich: Nueva Creacion, 1986.

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9

Sevastiades, Philemon D. I am Protestant. New York: PowerKids Press, 1996.

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10

Townsend, Jim. The "general Protestant" problem: Reflections on general Protestant chaplain ministry. Nashville, TN: Board of Higher Education and Ministry, United Methodist Church, 1991.

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Частини книг з теми "Protestant churches"

1

Usher, Robin. "Churches and Cathedrals." In Protestant Dublin, 1660–1760, 49–95. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9780230362161_3.

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2

Waterman, A. M. C. "Social Thinking in Established Protestant Churches." In Religion and Economics: Normative Social Theory, 51–67. Dordrecht: Springer Netherlands, 1999. http://dx.doi.org/10.1007/978-94-011-4401-8_4.

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3

Megahey, Alan J. "The Churches in 1900 – An Anatomy." In The Irish Protestant Churches in the Twentieth Century, 5–22. London: Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780230288515_2.

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4

Megahey, Alan J. "The Churches and Politics, 1900–1922." In The Irish Protestant Churches in the Twentieth Century, 23–46. London: Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780230288515_3.

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5

Berntson, Martin. "The Church of Sweden and the Community of Protestant Churches in Europe." In Were We Ever Protestants?, edited by Sivert Angel, Hallgeir Elstad, and Eivor Andersen Oftestad, 329–50. Berlin, Boston: De Gruyter, 2019. http://dx.doi.org/10.1515/9783110600544-019.

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6

"Protestant churches." In Religions of South Africa (Routledge Revivals), 94–131. Routledge, 2014. http://dx.doi.org/10.4324/9781315762968-12.

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7

Jones, Arun W. "Protestants and Anglicans." In Christianity in South and Central Asia, 248–60. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0023.

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Asian churches created numerous and vigorous Christian communities that by the seventh century were spread from Iran to China, India and Sri Lanka. Over the centuries, Roman Catholic Church, various Orthodox churches from both the Western and Eastern/Southern branches of Christianity, Protestant churches, and most recently Pentecostal and Independent churches have established churches in South and Central Asia. In Central Asia, the smattering of Protestants today mostly belong to various minority ethnic groups such as the German Lutherans and Korean Baptists, Methodists and Presbyterians. However, converts from other groups are joining Protestant churches. In none of the countries is Christianity the religion of the majority of the population; and among Christians in each country, confessional Protestants and Anglicans consist of a minority of believers. This leaves them socially and politically vulnerable to the majority population and to governments. Confessional Protestant and Anglican churches can be of foreign populations, identified with a particular region (e.g Tamil Nadu Lutherans), or spread across the nation (national churches such as the Methodist Church in India). Confessional Protestant and Anglican churches provide South and Central Asia add richness and complexity of Christian life and diversity to the church universal.
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Doe, Norman. "Protestant Church Laws." In The Oxford Handbook of Christianity and Law, 569–80. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780197606759.013.41.

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Abstract There are profound similarities between the laws of Protestant churches across the world. These similarities have enabled Protestants to contribute imaginatively to the work of the ecumenical panel that issued its Statement of Principles of Christian Law in 2016. These principles reflect in large measure the laws of churches in the various Protestant traditions in a multiplicity of legal instruments—from constitutions to books of church order. It is possible to postulate the category of Protestant church laws as they apply to so many aspects of Protestant ecclesial life—from the rights and duties of members and church governance, through doctrine, worship, and rites of passage, to property and church-state relations. In all this, what is remarkable is the unifying potential of law within Protestantism.
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Bonino, José Miguez. "The Protestant churches." In The Cambridge History of Latin America, 667–71. Cambridge University Press, 1995. http://dx.doi.org/10.1017/chol9780521395250.098.

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"5. Protestant Churches." In Hispanas de Queens, 71–92. Cornell University Press, 2019. http://dx.doi.org/10.7591/9781501724657-007.

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Тези доповідей конференцій з теми "Protestant churches"

1

Gracia, Desiree, and Pamela Hendra Heng. "Forgiveness and Its Relation to Psychological Well-Being in Christians of Protestant Churches in Jakarta." In The 2nd Tarumanagara International Conference on the Applications of Social Sciences and Humanities (TICASH 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201209.065.

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2

Christian Ruhulessin, John, Steve G. C. Gaspersz, and Nancy N. Souisa. "Socio-historical Reflections on the Existence of the Protestant Church of Maluku." In Proceedings of the International Conference on Religion and Public Civilization (ICRPC 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icrpc-18.2019.40.

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3

Conrick, Kelsey M., Mallory B. Smith, Lauren Rooney, Erin Morgan, Ali Rowhani-Rahbar, and Megan Moore. "141 The role of religion on openness to church-based firearm safety interventions among protestant christian firearm owners." In SAVIR 2022 Conference Abstracts. BMJ Publishing Group Ltd, 2022. http://dx.doi.org/10.1136/injuryprev-2022-savir.130.

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4

Konickaja, Jelena. "The Category of Dual in the Two Slavic Grammar Books: Adam Bohorič and Meletius Smotrytsky." In Tenth Rome Cyril-Methodian Readings. Indrik, 2020. http://dx.doi.org/10.31168/91674-576-4.11.

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In the Slavic grammar books of the 16th-17th centuries, the category of dual was represented in the fi rst Slovenian grammar book «Arcticae horulae succisivae» (1584, Wit-tenberg) by the Protestant grammarian A. Bohorič (1520 –1588) and in the grammar book of the Church Slavonic lan-guage «Slavonic Grammar with Correct Syntax» (1619, Jevje) by M. Smotrytsky (1578–1633 (?)).It was assumed earlier that the Slovenian grammar had had a possible impact on Smotrytsky’s Grammar. However, the analysis of the dual forms in Bohorič’s G r a m m a r and Smotrytsky’s Grammar showed that such an impact was most likely impossible. When creating their gram-mar books, the authors were guided by different aims: if A. Bohorič was following the practice of using the forms of a living language, then Smotrytsky was orienting towards the fi xed stable forms of dead written language.
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5

Brahmana, Karina Meriem Beru, Suryanto, and Bagong Suyanto. "The Influence of Masculine Ideology and Gender Role Orientation on Self-esteem of Pastors’ Husbands of the Batak Karo Protestant Church." In International Conference on Psychology in Health, Educational, Social, and Organizational Settings. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0008587602300238.

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6

Bartulović, Željko, and Naum Milković. "O SPECIFIČNOSTI PREDMETA PRAVNA POVIJEST RELIGIJSKIH ZAJEDNICA NA PRAVNOM FAKULTETU SVEUČILIŠTA U RIJECI." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.061b.

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In the paper, the authors analyze the need to carry out a legal course that deals with the organization and legal regulations of religious communities, especially those operating in the territory of the Republic of Croatia, in the legal study program. In their practice, lawyers encounter religious communities and their legal acts, and there is a need to become familiar with basic terms, legal institutes, norms that regulate this matter, and legal practices, including international ones. The question arises whether should be studied only one religious community and its canonical, legal regulations or several religious communities within the framework of the state. The "Rijeka" program includes several communities important for the Republic of Croatia according to numerical and traditional criteria (Catholic, Orthodox, Protestant-Evangelical, Islamic and Jewish), combining a legal-historical, comparative and positive legal approach. Guest lecturers are prominent members of religious communities, including the Serbian Orthodox Church. In this way, the inter- and multi-religious, humanistic and cultural approach to religion that is characteristic of Rijeka stands out.
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7

Pejaković, Stefan. "God and Revelation — Triadology in the works of Metropolitan Zizioulas and Friedrich Schleiermache." In Naučni skup Doprinos mitropolita pergamskog Jovana (Zizijulasa) savremenom sistematskom bogoslovlju. Univerzitet u Beogradu, Institut za Sistematsko bogoslovlje Pravoslavnog bogoslovskog fakulteta, 2024. http://dx.doi.org/10.46793/mitjovan23.113p.

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In this article we will present thought of Friedrich Schleiermacher, the father of modern Protestant theology and Metropolitan of Pergamon John D. Zizioulas, most brilliant contemporary Orthodox theologian. This article is an attempt to explain the doctrine of the Holy Trinity in relation to the concept of Divine revelation. Schleiermacher intended to show that the doctrine of the Holy Trinity cannot be regarded as a di- rect restatement of revelation. According to him, triadology has no ex- istential consequences. He taught that the doctrine of the Holy Trinity is unnecessary and misleading. Consequently, doctrine was displaced from a position of importance in theological system. Unlike him, for Metropolitan Zizioulas triadology represents the on- tological basis of Christian existence. For Orthodox theology, God’s im- manent life, His existence as Holy Trinity has been totally revealed to us in Christ. Also, Divine revelation cannot be separated from the Church, which is the icon of the Holy Trinity. Participating in the Eucharist, a person also participates in the life of God. Triadology is soteriological, ie. existentially relevant.
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8

Retta Trifena Sinaga, Rouli. "The Importance of the Protestant Church of Moluccas (GPM)'s Pastoral Care for the Christian and Moslem Trauma Survivors at the Post-Communal Conflict in Moluccas." In Proceedings of the International Conference on Religion and Public Civilization (ICRPC 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icrpc-18.2019.11.

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9

Trebežnik, Luka. "Christianity as a constant process of atheization." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_07.

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In his Deconstruction of Christianity, the contemporary French philosopher Jean-Luc Nancy described Christianity as “the exit from religion and the expansion of the atheist world”. Inspired by this assertion, we will reassess the traces of atheism in Christianity and its secular supplements. We will examine the broad context of Christianity and some seemingly external factors such as the Enlightenment and the development of science. Several features of Christianity, such as the emphasis on spirituality, individual faith, and the deinstitutionalization of religious experience, have prepared the ground for the rise of atheism. First, Christianity, most clearly in the Protestant denominations, places great emphasis on the inner spiritual experience of the believer, the conscience as the inner presence of God. The subjective personal relationship with God and the indwelling of the Holy Spirit are central tenets of Christian theology. However, this emphasis on individual, private spirituality can inadvertently lead to a devaluation of external religious structures and communal rituals and even pave the way for atheistic isolation. Moreover, throughout its history, Christianity has repeatedly produced its own critics, movements that have challenged institutional authority and hierarchical structures within the church. From the Hussites to the Protestant Reformation to today's movements advocating spiritual autonomy, the goal has always been to decentralize religious authority, separate it from worldly powers (secularization) and empower individual believers. While this deinstitutionalization is certainly meant to promote a more authentic and personal faith that is closer to God's will, it can also create room for doubt and scepticism, which in turn can lead to atheism. Furthermore, Christianity has grappled more than other religions with the tension between faith and reason, two completely different areas of our relationship with reality and the world. This relationship has completely changed with advances in science and philosophy, as traditional religious doctrines and supernatural explanations are increasingly challenged and even rendered obsolete. The struggle to reconcile faith and reason has led some people to the practical solution of rejecting religious faith altogether in favour of a purely secular worldview. We should also mention that even the pervasive influence of Christianity on Western culture may have inadvertently facilitated its own decline. Because Christianity is deeply embedded in societal norms, people who have grown up in Christian cultures may take their faith for granted, not as something out of the ordinary, but as something normal, leading to complacency or indifference toward religious beliefs. Over time, this cultural familiarity with Christianity can erode the foundations of religious belief and eventually contribute to the rise of atheism. Given this internal dynamic, it is clear that Christianity itself has played a crucial role in its own atheization. This paper will highlight some of the key features of Christian atheism and one of its most notorious examples, socialist atheization.
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10

Pamantung, Salmon. "Salvation for All Creation: The Meaning of the Atonement In Colossians 1: 15-23 from Mosehe’s Perspective and the Implication for Eco-Theology in the Protestant Church in Southeast Sulawesi." In Proceedings of the First International Conference on Christian and Inter Religious Studies, ICCIRS 2019, December 11-14 2019, Manado, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.11-12-2019.2302097.

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