Protestantism

Peut-on danser pour Dieu ? Le pentecôtisme polynésien entre rigorisme et "réveil culturel"

by Yannick Fer

Actes du colloque « Religions populaires et nouveaux syncrétismes », Département d’ethnologie de l’Université de la Réunion, Surya éd., La Réunion. Pages 165-174.

Missionaria o in pericolo di apostasia? Donne cattoliche e matrimoni misti nei dibattiti del Sant’Ufficio, in: Famiglia e religione nella prima eta` moderna. Saggi in onore di Silvana Seidel Menchi, Hg. Ciappelli, G., Luzzi, S., Rospocher, M. (Roma: Edizioni di Storia e Letteratura, 2011), 175-186.

by Cecilia Cristellon

"Ako je došao silom, on ne ostaje": narativi o konverziji u neoprotestantskim zajednicama // "If he came by force, he would not stay": narratives on conversion in Romanian neo-Protestant communities

by Aleksandra Djurić-Milovanović

Interkulturalnost, no. 3, 2012

Max Weber's Protestant Ethic: Do Protestants Work More?

by Uzair Mughal

"This paper uses a 1975-76 Time Use Study to explore Max Weber’s claim that Protestants work more than... more "This paper uses a 1975-76 Time Use Study to explore Max Weber’s claim that Protestants work more than non-Protestants holds true in the given dataset. We used the data available from four days of time diaries kept by 1519 households which had details like total work time, sleep time and whether Protestant or not. Our tests show that Weber’s famed “Protestant Ethic” holds true in this case. There is a positive correlation between Protestantism and total work time, which is economically and statistically significant."

The Burden of Secret Sin

by Margarita Georgieva

Critical Insights: Nathaniel Hawthorne (ed. Jack Lynch), Salem Press Inc., 2009

Les protestantismes polynésiens à l’épreuve du genre. L’exemple de l’Église presbytérienne de Nouvelle-Zélande

by Gwendoline Malogne-Fer

Archives de sciences sociales des religions n° 157 ("Christianismes en Océanie - Changing Christianity in Oceania"), 2012, p. 135-156.

Migrations of Pacific Peoples in New Zealand—mainly Polynesians from Samoa, Cook Islands, Tonga and Niue—which grew... more Migrations of Pacific Peoples in New Zealand—mainly Polynesians from Samoa, Cook Islands, Tonga and Niue—which grew from the 1960s, relied strongly on familial networks and religious organisations. Contrary to the discipline of Island
Protestant churches where they come from, the Presbyterian Church in New Zealand that most of them joined allows women to become pastors since 1965. This article examines the itineraries of Polynesian female pastors in New Zealand, the various strategies these women have adopted to face logics of disqualification, and the institutional context in which the claim for gender equality takes sense. Male domination appears less as a Polynesian cultural character than as an element of power relationships within the Presbyterian Church linked with identity claims and strong generational divisions.

Introduction to "Christianismes en Océanie - Changing Christianity in Oceania"

by Yannick Fer

Introduction to the Archives de sciences sociales des religions n° 157, special issue "Christianismes en Océanie - Changing Christianity in Oceania", 2012. (p. 9-12)

For further details (including the abstracts of the articles), see: http://yannickfer.hautetfort.com/archive/2012/04/09/christianismes-en-oceanie-changing-christianity-in-oceania-p.html

Table of content : Christianismes en Océanie / Changing Christianity in Oceania

Dossier coordonné par... more Table of content : Christianismes en Océanie / Changing Christianity in Oceania

Dossier coordonné par Yannick Fer

Yannick FER – Introduction, présentation
Simon COLEMAN – Christianities in Oceania: "Historical Genealogies and Anthropological Insularities"
Manfred ERNST – Changing Christianity in Oceania: a regional overview
Yannick FER – Le protestantisme polynésien, de l’église locale aux réseaux évangéliques
John BARKER – Secondary conversion and the anthropology of Christianity in Melanesia
Jacqueline RYLE – Burying the Past–Healing the land: Ritualising Reconciliation in Fiji
Joel ROBBINS – Spirit Women, Church Women, and Passenger Women: Christianity, Gender, and Cultural Change in Melanesia
Gwendoline MALOGNE-FER – Les protestantismes polynésiens à l’épreuve du genre. L’exemple de l’église presbytérienne de Nouvelle-Zélande
Gilles VIDAL – La contextualisation de la théologie protestante comme lieu de changement du christianisme en Océanie

Le protestantisme polynésien, de l’église locale aux réseaux évangéliques

by Yannick Fer

Archives de sciences sociales des religions n° 157 (special issue "Christianismes en Océanie - Changing Christianities in Oceania"), 2012, p. 47-66.

The spectacular growth of Evangelical Protestantism and its “network culture” in Polynesia relies on regional... more The spectacular growth of Evangelical Protestantism and its “network culture” in Polynesia relies on regional migrations and young generations who aspire to disentangle personal faith and obedience to church authority. And yet, this growth can’t be simply reduced to a trend of globalisation, breaking away from the deep cultural roots of historical Protestantism in the region. The analysis of regional networks linked with the charismatic international organisation Youth With a Mission thus shows how some Evangelical movements re-appropriate, in their own terms, the Polynesian missionary history and local cultural identities; and how they finally interpret them in the frame of a global theology of spiritual warfare combining a “folklorisation” of culture and a de-territorialisation of personal membership with the exaltation of the “natural” bonds between individuals and territories.

Jeunesse en Mission dans le Pacifique : un réseau missionnaire aux frontières de la religion et de la politique

by Yannick Fer

Perspectives missionnaires n°62 (Dossier « La planète évangélique »), 2011, p. 66-72.

Anatomy of a Cargo Cult: Virginity, Relic Envy, and Hallowed Boxes

by Ryan Byrne

Resurrecting the Brother of Jesus, eds. Ryan Byrne and Bernadette McNary-Zak (University of North Carolina Press, 2009) pp. 137-186

Nicholas McDowell The English Radical Imagination Culture, Religion and Revolution (1630-1660) Clarendon Press, Oxford University Press

by Jacques Coulardeau

This book is a revealing and thrilling monographs on the English Revolution. It scrutinizes the period (1630-1660) from a completely new point of view and opens a completely regenerated perspective. Before entering the book, it is necessary to express one regret : the numerous books studied in this monograph are listed with their initial publishing dates but not with present references. But this is a detail after all and we can rather easily find this information.

Culture is the representation of the relation between man and the universe in the most general definitions of both... more Culture is the representation of the relation between man and the universe in the most general definitions of both terms, and this representation, this spiritual vision is absolutely indispensible for each man and all men to cope with their fate and with life. This is an essential debate that is clearly stated in this book, in one period of history, but it encompasses a lot more than just this historical period, and particularly it proves that ideology is a filter that prevents us from seing things properly and that manipulates our intellect. Christopher Hill is a perfect example of this shortcoming of ideology and it is no excuse for him that he endorsed the ideological vision of Thomas Edwards. As a marxist he should have known better and especially done better.

“‘Cum scandalo catholicorum…’. La presenza a Livorno di predicatori protestanti inglesi tra il 1644 e il 1670,” Nuovi Studi Livornesi, VII (1999): 9-58.

by Stefano Villani

[Cum Scandalo Catholicorum… The presence in Leghorn of English Protestant Preachers between 1644 and 1670]. Since the... more [Cum Scandalo Catholicorum… The presence in Leghorn of English Protestant Preachers between 1644 and 1670]. Since the 1640s the British factory of Leghorn was the most important British community in Italy both for its economic and political vitality and for its ampleness. The history of the British Factory of Leghorn is also the history of the conflicts that its members had with the Tuscan authorities to assert their right to live openly practicing their religious beliefs. One of the questions that poisoned the relationships between the English and Tuscans in those years was the attempt made by the British Factory to obtain permission to celebrate Protestant religious services for its members. The religious authorities were against any concession not because they were afraid of possible Protestant proselytism but because they feared the emergence of a spontaneous doctrine of tolerance among the Catholics.

“Conversione e famiglia in due testi letterari italiani del ‘600,” Studi Storici, XLIX, (2008): 1039-1062.

by Stefano Villani

[Conversion and Family in Two Italian Literary Texts of the Seventeenth Century]. In seventeenth Century Italy... more [Conversion and Family in Two Italian Literary Texts of the Seventeenth Century]. In seventeenth Century Italy Scotland became one of the most powerful symbols of persecution of Catholics by Protestants. This was in large part thanks to the tragic story of Mary Queen of Scots being related in a myriad of historical texts, tragedies, oratorios and poems. In this context two “biographies” were published in Italy in 1644 and 1677 that narrated the vicissitudes of the lives of two Scottish capuchins in which the topic of religious identity is closely intertwined with gender issues. The first, written by the Archbishop of Fermo Giambattista Rinuccini and entitled Cappuccino Scozzese (Scottish Capuchin) (1644) tells the story of the noble George Leslie (d. 1637) who, born into a Protestant family, after his conversion to Catholicism in France, entered the Capuchin Order in Rome. The second, written by the Sicilian writer Antonio Lupis and entitled Marchesa d’Hunsleij (Marchioness of Huntley) (1677), relates the story of John Forbes (1571–1606), son of a Catholic mother and a Protestant father who decides to follow his maternal religion. Both biographies, which enjoyed outstanding editorial success, are true stories though take some liberties with historical reality. The central themes of both biographies are conversion and family conflict. And in both biographies one of the main figures is the mother of the capuchin. In one case the child leads to his mother’s conversion while in the other the mother pushes her son to conversion. If Lupis’ book, as evidenced by the title, is actually the biography of Forbes’ mother, this is also the case of Rinuccini’s Cappuccino Scozzese where the fulcrum around which revolvs the story is really the conversion of Leslie’s mother. In the comparison between historical truth and fiction the essay investigates how the two authors have addressed the theme of “conversion” from a gender point of view.

“Un’identità mascherata nell’Inghilterra del Seicento: la vicenda dell’ebraista Alessandro Amidei,” Quaderni Storici, XLIII (2008): 455-470.

by Stefano Villani

[A Masked Identity in Seventeenth-century England: the Vicissitudes of the Hebraist Alessandro Amidei]. Reconstructs... more [A Masked Identity in Seventeenth-century England: the Vicissitudes of the Hebraist Alessandro Amidei]. Reconstructs the strange vicissitudes of Alessandro Amidei, a Florentine, possibly Jewish, who moved to England in 1656. He apparently taught Hebrew at Oxford and Cambridge Universities in the 1650s, and it is certain that he was professor on the same topic in Edinburgh in the 1670s. A singular figure with a shifting and elusive identity, Amidei presented himself as a Catholic ecclesiastic converted to Protestantism on his arrival in England but in following years professed to be a Jew converted to Christianity. In 1684 he was involved in what seems to have been a case of attempted murder to the damage of the sons of Barbara Palmer, Duchess of Cleveland. The duchess’s sons accused Amidei of having poisoned their wine, although this presumed conspiracy was probably their own invention, a strategy to put an end to the union between their mother and a most embarrassing lover, an actor, who was also accused but released. In spite of the reputation he gained in the affair, in the following years Amidei – a character of endless resources – maintained relations with the English intellectual milieu. In the 1690s he was again at Cambridge, where he wrote at least two letters in Italian to John Covel, prominent vice-chancellor of the university. Amidei was also the author of an unpublished Italian translation of the Book of Common Prayer, dated 1661. Amidei’s story is interesting for various reasons. Whatever his real religious identity, his case shows how in the philo-Semite England of those years he found it more convenient to present himself as a Jew than as a convert from Catholicism. His story is also paradigmatic of the bizarre world of destitute wretches, often unfrocked friars and priests, who moved about the Italian Protestant church of London, passing from one confession to the other in search of financial support.

Marini, Niccolò, in Dizionario Biografico degli Italiani, LXX, 2008, 479-481.

by Stefano Villani

Biography of the Italian Protestant convert Niccolò Marini (aka Niccolò «di Eremo», aka Padre Arsenio eremite) who... more Biography of the Italian Protestant convert Niccolò Marini (aka Niccolò «di Eremo», aka Padre Arsenio eremite) who argued bitterly with the Italian Church in London in 1591 for his refusal to submit to Church discipline. In this entry the author hypothesizes that this restless Italian Protestant could possibly be identified with the Niccolò Marino who killed his Spanish wife Luisa de Herrera de Lugo out of jealousy in Genoa in late 1564 or early 1565.

“The Italian Protestant Church of London in the Seventeenth Century,” in BARBARA SCHAFF (ed.), Exiles, Emigrés and Intermediaries Anglo-Italian Cultural Transactions, Internationale Forschungen zur Allgemeinen und Vergleichenden Literaturwissenschaft, no. 139 (Amsterdam/New York, NY, Rodopi, 2010), 217-236.

by Stefano Villani

Sixteenth century London played host to the formation of a small but lively Italian Protestant Community, which... more Sixteenth century London played host to the formation of a small but lively Italian Protestant Community, which worshiped at Mercers’ Chapel at Cheapside. By 1598 as the major influx of religious exiles progressively ceased, the Italian reformed Church ceased to exist. After some ten years, the Church reopened in 1609. The sixteenth-century vicissitudes of the Italian Church of London have previously been studied by Luigi Firpo and, more recently, by Owe Boersma and Auke J. Jelsma. The essay discusses the difficult life of this community during the seventeenth century and reconstructs, on the basis of the existing scant evidence, who the ministers of the Church were, what their links with the Church of England were, and attempts to understand who identified themselves as members of this little Protestant Community.

Heinrich Bullinger (1504-1575). Leben – Denken – Wirkung

by Franz Mauelshagen

Published in "Zwingliana 32 (2005), p. 89-106

This paper is an extensive review of the Bullinger Congress, held in Zürich in August 2004. This paper is an extensive review of the Bullinger Congress, held in Zürich in August 2004.

Dylan Moran's Critical Take on England's Stereotypical Character and Prejudices

by Frederic Derose-Jacques

II. ABDÜLHAMİT DÖNEMİNDE ANADOLU’DA MEYDANA GELEN ERMENİ İSYANLARINDA AMERİKAN MİSYONER OKULLARININ ROLÜ

by celal öney

THE ROLE OF AMERICAN MISSIONARY SCHOOLS IN THE ARMENIAN REBELLIONS THAT TOOK PLACE IN II. ABDULHAMID’S TERM IN... more
THE ROLE OF AMERICAN MISSIONARY SCHOOLS IN THE ARMENIAN REBELLIONS THAT TOOK PLACE IN II. ABDULHAMID’S TERM IN ANATOLIA


Protestantism had played a big role both for the U.S.  to grow and develop within its own continent and getting a share from the imperialist countries’ sharing out the World that took place in 19th century. At America, many missionary organizations were established after the four great awakenings (Awakenings) in the field of religion. These missionary organizations had scattered Protestantism and American hegemony to whole America continent and also without giving a damage to Monroe Doctrine, they had paved the way for U.S. to expand all over the world and to be at near the European imperialist powers.

In 1810, The American Board (American Board of Commissioners for Foreign Missions) missionary organization was founded wit the idea to spread Protestantism to all over the world and put the Ottoman soils in its activity field. Its main goal was spreading Christianity in this holy land and to have a voice when these soils would be shared among European imperialist powers. American Board, in the year of 1819, had sent missionaries to this country for searching the structure of the community and also to look for an entry gate to influence in it. From 1830, American Board had started its real missionary activity on Armenian minority. Protestantism’ scatting among the Armenians, who lived almost every part of empire, caused to U.S to strengthen its hand when it needs to interfere in internal affairs of Ottoman Empire.

In the first period, religious indoctrination became inadequate to reach the aim of American Board, thus the missionaries started to give importance to education, health, publishing and printing fields. American Board had widened its activities with divining Anatolia three missions, later mission compounds were established in Armenian intensively living places. American Board missionaries had affected Armenians to choose American life style and fed up with nationalist feelings. With these aims the missionaries wanted to separate the Armenians from Ottoman and increase the American hegemony in these lands.

American’s institutions dispersed all over Anatolia and this gave a reason to American Consulates to be opened at near these institutions for protecting them officially. With these consulates the influence of America was felt much more than before in the area. This situation also accelerated and helped to Armenians to immigrate to America. Armenian immigration from Ottoman to America took this Armenian Question with itself and led to the issue of the Armenian organizations in the United States. These Armenian organized campaigns against the Ottoman and could change the American public’s opinion on the negative way for the Ottoman.

American Board, for the Armenians to achieve the meaning of these activities as a result, stated that Armenians should rebel against Ottoman and they have to take an example such as Greek and Bulgarian’s independent rebellions. Armenians had put the plans in action because article of the Treaty of Berlin of the application prepared for the Armenians wasn’t carried out by Ottoman. In our study we will examine the preparation of this plan.

Keywords: Armenian Revolts, ABCFM, American Board, Missionary in Ottoman, Protestantism

The barrier and the stained-glass ceiling. Analyzing female careers in religious organizations

by beatrice de gasquet