Suchergebnisse

O trabalho discute, com base no caso brasileiro, a idéia de que a América Latina está se tornando protestante. Discorda de que a "explosão protestante" tem potencial para transformar a cultura e modernizar a economia latino-americana. Mostra o declínio numérico do protestantismo tradicional e o vertiginoso crescimento do pentecostalismo. Defende a tese de que o pentecostalismo não é portador das virtualidades modernizantes contidas na ética calvinista analisada por Weber. Argumenta que o pentecostalismo vem promovendo sucessivas acomodações sociais, transformando-se numa religião cada vez menos ascética, menos sectária, menos distintiva e, portanto, mais vulnerável à antropofagia brasileira.

"This book describes how English and colonial American Protestants described religions throughout the world during a crucial period of English colonization of North America, from 1650 to 1765. It uses a variety of sources, including thick accounts of Catholicism, Islam, and Native American traditions, to argue-against much of current scholarship-that Protestants changed their perspectives on non-Protestant religions and conversion during the early eighteenth century. This account of a transformation in Protestant discourse locates the English Revolution of 1688 and subsequent growth of the British empire as a turning point, when observers keyed the wellbeing of Britain to civic moral virtues, including religious toleration, rather than to any particular religious creed. A wide range of Protestants, including liberal Anglicans, Calvinist dissenters, deists, and evangelicals endorsed this new understanding of religion and the state. They accordingly began to parse religions around the world not as good or bad as a whole but as complex traditions with some groups who sustained religious liberty and other groups that, under the sway of power-hungry clergy, suppressed religious liberty. They also changed their evangelistic practices, jettisoning civilizing agendas for reasoned persuasion as the means of mission. This story concerns ambiguities in Protestant ideas yet suggests the importance of those ideas for contemporary understandings of religious liberty, matters of race, and moral reasonableness in public life"--

Après avoir replacé le protestantisme dans le contexte actuel de " renouveau religieux " en Russie et tenté d'en apprécier le poids relatif, l'auteur examine les relations entre les diverses dénominations protestantes ainsi que celles entretenues avec l'orthodoxie, l'État et le protestantisme à l'étranger.
Il apparaît ainsi que la dénomination la plus nombreuse en Russie, celle des chrétiens evangéliques-baptistes (auxquels les Russes ont tendance à assimiler tous les protestants) rencontre de sérieuses oppositions, dans son aspiration à l'union et à l'œcuménisme, de la part de forces centrifuges. L'ensemble du courant protestant lui- même voit ses relations avec l'orthodoxie se dégrader depuis 1988, la polémique concernant les questions théologiques et sociologiques ainsi que les notions de russité et de patriotisme. Les relations avec l'État, quant à elles, s'améliorent, sous l'influence notamment de la loi de 1990 sur la liberté des cultes, mais son application n'est pas sans susciter certaines inquiétudes. Enfin, l'élargissement de la coopération entre mouvements protestants en Occident et en Russie a permis aux seconds de développer leurs activités.
L'auteur conclut son étude en soulignant que, même si une certaine hostilité à l'égard des protestants ne faiblit pas, la Russie connaît aujourd'hui, au plan religieux, une situation de tolérance générale qui permet à chaque confession de s'exprimer librement.

This article assesses 'Rotten Protestants', or Protestant home rulers in Ulster, by means of an analysis of the Ulster Liberal Association, from its founding in 1906 until its virtual disappearance by 1918. It argues that Ulster Liberalism has been neglected or dismissed in Irish historiography, and that this predominantly Protestant, pro-home rule organization, with its origins in nineteenth-century radicalism, complicates our understanding of the era. It has previously been argued that this tradition did not really exist: this article uses prosopography to demonstrate the existence of a significant group of Protestant Liberal activists in Ulster, as well as to uncover their social, denominational, and geographic profile. Ulster Liberals endured attacks and boycotting; this article highlights the impact of this inter-communal violence on this group. Although Ulster Liberalism had a substantial grassroots organization, it went into sharp decline after 1912. This article describes how the third home rule crisis, the outbreak of the Great War, and the Easter Rising of 1916 prompted a hardening of attitudes which proved detrimental to the survival of a politically dissenting tradition within Ulster Protestantism.

After distinguishing the North American Protestant fundamentalism from other conservative Christian groups, the main characteristics of this movement, including evangelism, inerrancy, premillennialism, & separatism, are discussed. These characteristics evolved as a response to late-19th-century conflicts in northeastern urban areas of Canada & the US, eventually becoming the dominant ideologies. Organizational structures that grew to spread these ideologies within & without the movement are described, along with its changing goals & activities. The growth of Bible colleges & institutes, publishing & broadcasting, & political radicalism is traced. Restructuring of the movement after 1976, its successful organization of conservative Christians, & prominence in national politics are analyzed, along with new variations on fundamentalism. While fundamentalists will continue to be a force in North American culture, their future visibility & activities remain in question. Bibliog. T. Arnold

Die Einbindung der Kirchen in einen Staat und sein politisches System ist, so die Verfasserin, sowohl für die Zeit des Nationalsozialismus als auch für die des geteilten Deutschlands ein Thema, das trotz der genannten rechtlichen Vorgaben durch zahlreiche Spielräume immer wieder Interpretationsmöglichkeiten eröffnet. Die Haltung von evangelischen Christen zur weltlichen "Obrigkeit", also zwischen 1933 und 1945 zum NS-Regime und zwischen 1949 bis 1990 zur DDR und zum "real existierenden" Sozialismus, wird in den Blick genommen. Es werden religiös motivierte Gruppierungen und christliche Einzelpersonen vorgestellt, die sich dem nationalsozialistischen Regime widersetzten. Die DDR war zwar durch eine atheistische Staatsideologie gekennzeichnet, doch war die Verfolgung Andersdenkender oder politisch Unerwünschter subtiler und forderte weniger Opfer. Es wird aufgezeigt, wie das Verhältnis zwischen Staat und Christen bzw. Kirchen sich entwickelte und welche mit dem christlichen Glauben begründeten Formen von widerständigem oder oppositionellen Verhalten entstanden. Evangelische Christen haben, so die These, eine wichtige Lebenserfahrung gemacht, nämlich unter den Zwängen einer Diktatur ihr spezifisch christliches Profil auszubilden und zu vertreten. Die Protagonisten der ostdeutschen Kirchen mussten nach der politischen und kirchlichen Wiedervereinigung feststellen, dass sie mit den in der DDR erkämpften Spielräumen und politischen Erfolgen in der neuen gesellschaftlichen Heimat, der Bundesrepublik, keinesfalls Türen aufstießen. Das christliche Zeugnis und die Beeinflussung politischer Entscheidungen und gesellschaftlicher Weichenstellungen durch christliche Werte wie Gerechtigkeit, Nächstenliebe und Friedfertigkeit, die während der NS-Zeit abhanden gekommen waren und in der atheistischen DDR zu Konflikten führten - in der pluralistischen bundesdeutschen Gesellschaft drohen sie kaum beachtet zu verhallen. (ICF2)

AbstractCritiques of the concept of "Protestant Buddhism" claim to tell a different story about the relation between religion and modernity ("Protestantism") in South Asia. They seek to reconstruct the temporal relation between the past and the present, contesting postcolonial conceptions of history, time, and religious practice. This story of temporality is staked on the question of "influence," which has a genealogy that includes not just colonial, missionary, liberal politics but also contemporary legal-political questions about foreign influence on democracy and sovereignty. This article argues that preoccupation with influence inscribes an a priori ontology that already separates the past from the present. This makes it difficult to understand the relation between temporality and a form of life in a discursive tradition, as the question of influence grounds the ostensive plurality of religions in some preexisting ontological difference. Once religion as such is understood as an object of influence, the temporality of the form, which is encountered within power—that is, the formations of particular sensibilities and dispositions within the coherence of a tradition—is rendered marginal if not irrelevant to the embodied life of religion. The article calls for renewed attention to the temporality of sensibilities to think about the temporality of a form of life within the limits of a tradition.

Examines the origins, growth, appeal, & current situation of Protestant fundamentalism in Latin America, focusing on the emergence & influence of the fundamentalist impulse in indigenous & missionary-founded churches. Analysis of the growth of evangelism in Latin America, 1960-1990, reveals how it drew support as a reaction against communism & Catholicism, protesting the values of traditional Hispanic society & becoming an antielitist, grassroots movement. This is seen in the conflict with Catholic liberation theology & growth of the Latin American Evangelical Confraternity & associated churches & organizations, which promoted the centrality of the Bible & a complete withdrawal from direct political action. It is argued that Latin American fundamentalism is a form of North American cultural & ideological influence that alienates fundamentalists from the often poor sociopolitical condition of their fellow Latin Americans as demonstrated via the activities of US missionaries & evangelists. It is concluded that, by addressing the concerns of lower & lower-middle social classes, evangelical fundamentalists have ensured their continued success in Latin America, which could grow significantly with a theological shift toward political & social activism. 2 Tables, Bibliog. T. Arnold

The article attempts an analysis of the group psychology of Northern Ireland Protestants, using historical & sociological approaches. Beginning with the premise that cultural identity is not a universal phenomenon, but rather a specific hypothesis about the nature of humanity, the article argues that this hypothesis has recently become central to the dominant consensus about the Northern Ireland problem & how to solve it. The article interprets Northern Protestant defeatism not so much as the expression of a crisis in some previously existing identity, but as symptomatic of the fact that Northern Protestants have failed to develop a strong collective identity. Defeatism may also be a result of ongoing attempts to obtain a cultural identity in a context where identity politics have themselves become hegemonic. Other issues explored include defeatism as an inherited mentality or identity, the questionable consensus that the Northern Ireland problem is a conflict of identities, & the relation between supremacism & defeatism. 58 References. R. Young

Protestants face the environment -- The Bible as (Contested) foundation -- Dissent and protestant fundamentalism -- The argument over Christianity -- Stewardship -- Toward Eco-Theology -- Process environmentalism -- The ecofeminist challenge -- The Protestant environmentalist agenda -- Politics and the means to change

This volume takes up the problem of relations between the various Protestant churches and Jews, Judaism, and the State of Israel. Among the subjects discussed are: the attitudes of the Evangelical movement toward Jews and Israel; German Protestantism during World War II; mainstream Protestant churches and the question of Israeli policy; Mel Gibson's movie "The Passion of the Christ;" and the history of relations between Protestantism and Judaism and they developed since the Reformation up to the present day

A review essay on books by (1) Max Weber, The Protestant Ethic Debate: Max Weber's Replies to His Critics, 1907-1910 (Chalcraft, David, & Harrington, Austin [Eds], Liverpool: Liverpool U Press, 2001; & (2) Max Weber, The Protestant Ethic and the "Spirit" of Capitalism and Other Writings (Baehr, Peter, & Wells, Gordon [Trs & Eds], New York: Penguin, 2002).