Protestant Countries Research Articles

An Example from the Diaspora of the Italian Evangelicals: Galeazzo Caracciolo and His Biographies

This article consists of an up-to-date history of the biographies of Galeazzo Caracciolo (1517-86), preceded by reference to the importance of Italian exile communities in early modern Europe and a summary of Caracciolo's life, complete with recent manuscript discoveries. Caracciolo, of a noble family of Naples, was an Italian evangelical who left Italy and settled in Geneva, Switzerland, because of his religious convictions. Befriending John Calvin, he took up a leadership role and became renowned in the Reformed world for his sacrifices. A year after his death, a biography of Caracciolo appeared that has been reprinted in every century up to the twentieth, particularly at times when his life could serve as an example to be emulated. There were more editions of Nicolao Balbani's biography of Caracciolo published in England in the seventeenth century than in any other country in any other century. These editions were an English version of the biography translated by William Crashaw from a Latin edition of Balbani's original Italian. This biography and the story therein of Caracciolo's life and of his divorce influenced the marital laws and religious narratives of other early modern Protestant countries, including England and Scotland.

Christianity and Islam - the development of modern science and the genesis of the modern (just) state: research

This article focuses on the formal similarities between Christianity and the Islam present during the later middle ages - a period in which both legacies subscribed to a relatively totalitarian societal condition manifested in the existence of their respective empires. The ideal of the Corpus Christi as the societas perfecta of medieval Christianity is explained in the light of the contest between church and state during the later middle ages. This legacy was eventually challenged by an intellectual movement initiated by John the Scott and William of Ockham that caused the breaking apart of the former ecclesiastically unified culture. The alternative development within the Islam world is sketched before the spirit of modernity is explained as a secularization of biblical Christianity. Humanism initially inspired explicitly totalitarian theories of the state. It was only within the Protestant countries of Europe that the modern constitutional state under the rule of law emerged, accompanied by a process of societal differentiation unparalleled in world history. Although the more recent attempts of Islamic countries to benefit from the fruits of the modern natural sciences inspired them to introduce the teaching of the natural sciences within the Muslim world, these countries did not succeed in benefiting from the significant transformation of the medieval empires into modern democratic states. Since the Muslim world is still embedded in the relatively undifferentiated embrace of a societal setting guided and integrated by the Muslim faith it did not succeed as yet to transcend the inherent limitations entailed in a typical empire in the classical sense of the word. Acta Theologica Vol.24(1) 2004: 168-185

Culture, openness, and finance

Differences in culture, proxied by differences in religion and language, cannot be ignored when examining why investor protection differs across countries. We show that a country's principal religion predicts the cross-sectional variation in creditor rights better than a country's natural openness to international trade, its language, its income per capita, or the origin of its legal system. Catholic countries protect the rights of creditors less well than Protestant countries. A country's natural openness to international trade mitigates the influence of religion on creditor rights. Culture proxies are also helpful in understanding how investor rights are enforced across countries.

Social closure among the higher educated: trends in educational homogamy in 55 countries

Loglinear analysis is used to assess for 55 countries—and for two age groups within these countries—the degree of educational homogamy with regard to a specific boundary in the educational structure, which separates persons with a relatively high educational level from the rest of the population. The aim of the research is to gain insight in the factors that affect the degree of openness or closure of the group of persons with a high educational level. In all 55 countries, the tendency to marry across the selected boundary is restricted. However, there are rather large differences among the countries in this respect. In more modern countries, Protestant countries, and countries in which the group of higher educated is larger (and hence less exclusive), the boundary is found to be more open than in other countries. In most countries, intermarriage levels are higher among younger couples than among older couples. This trend towards more openness is stronger in more rapidly developing countries and in countries where the group of higher educated is smaller.

Samuel Formey , pasteur huguenot entre Lumières françaises et Aufklärung

for a sort of rationalistic eclecticism in order to free oneself from prejudice and gain new knowledge and popularise it. His work on epistemology and moral philosophy, his encyclopaedia projects and his numerous journals earned him a reputation among enlightened intellectuals, particularly in Protestant countries. His major preoccupation was the application of rationalistic principles to morals and their use in education, particularly Christian, thus reconciling his vocations as pastor and philosopher. Formey's criticism of the French philosophes must be understood in the context of his championing of the Protestant Aufklàrung, of which he was one of the leading French representatives.

La survie religieuse des communautés protestantes du centre de la France et du Bassin parisien de la révocation de l'édit de Nantes à l'édit de tolérance (1685-1787)

Abstract Protestantism in Northern France in the 17th and 18th centuries is distinguished by its great scattering as well as by its very small numerical importance. Yet, despite the shock of the revocation, living communities go through the last century of the Ancien Régime. From the religious standpoint, some signs show that all along this period, the Protestant people retain a living faith: gatherings are held from the first months of the Edict of Fontainebleau, " new converts "criticize the dogma and the discipline of the Catholic Church or refuse the interfering of th parish priest in the important moments of their life. The forms of resistance and the rythms of persecution vary anyway from a community- even from a period - to another. Some churches, especially in Picardy, take advantage of the nearness of the border and also of the presence of the parsons who are with the garnisons of the Barrier. Other churches which are more isolated find a welcoming place in the capital and their members frequent the chapels in the embassies of protestant countries. However the ecclesiastical structures get reorganized late only from the middle of th 1760s onward, not without difficulties. The Edict of toleration permits these communities whose population is weakened to reappear in broad daylight where they have survived.

The Beloved Myth: Protestantism and the Rise of Industrial Capitalism in Nineteenth-Century Europe

We investigate the thesis widely credited to Max Weber that Protestantism contributed to the rise of industrial capitalism by estimating the associations between the percentage of Protestants and the development of industrial capitalism in European countries in the mid- to late nineteenth century. Development is measured using five sets of variables, including measures of wealth and savings, the founding date of the principal stock exchange, extension of the railroads network, distribution of the male labor force in agriculture and in industry, and infant mortality. On the basis of this evidence, there is little empirical support for what we call the “Common Interpretation” of Weber's The Protestant Ethic, namely the idea that the strength of Protestantism in a country was associated with the early development of industrial capitalism. The origin of the Common Interpretation and its popular success are probably derived largely from selected anecdotal evidence fortified, through retrospective imputation, by the perceived well-being of contemporary Protestant countries.

Catholics in a Protestant Country: The Papist Constituency in Eighteenth-Century Dublin (review)

The road on which Maureen Wall set the study of eighteenth-century Ireland's Catholic community many years ago is one on which travelers are prone to the loss of a sense of historiographical direction. The amelioration of the condition of penal-era Catholics by late twentieth-century historians has been interesting. However, one is often left wondering what it explains. It would be good to have it more often related, for example, to general understandings of the relationship between religion and society in eighteenth-century Europe or, again, to the pre-eminence of religion in later Irish conflict. Still, while awaiting revelations of relevance, one welcomes the ongoing work.

Sir Robert Cecil, Edward Squier and the Poisoned Pommel

It seems beyond controversy to say that the most controversial subject of study for the Jacobethan period is the series of plots that occurred between 1571 and 1605. The word Jacobethan—not the writer’s—is a useful reminder of the essential continuity in important respects of the historical scene between 1558 and 1612. The continuity during this period was mainly supplied by the domination of the Cecils, father and son, William and Robert. In what would appear to be an unique occurrence of a virtual reign within two reigns in our island history, the Cecils, dominating the two monarchs with subtlety and discretion, pursued with skill, intelligence and determination the policy of turning England into a Protestant country. With their allies and subordinates in government, the aim was to turn the clock not back but into a direction from which it would never turn again.

Catholics in a Protestant Country: The Papist Constituency in Eighteenth-Century Dublin, Patrick Fagan

Catholics in a Protestant Country: The Papist Constituency in Eighteenth-Century Dublin, Patrick Fagan Marianne Elliott Marianne Elliott University of Liverpool Search for other works by this author on: Oxford Academic Google Scholar The English Historical Review, Volume 116, Issue 466, April 2001, Pages 482–483, https://doi.org/10.1093/ehr/116.466.482-a Published: 01 April 2001

Catholics in a Protestant Country: The Papist Constituency in Eighteenth-Century Dublin, Patrick Fagan

Catholics in a Protestant Country: The Papist Constituency in Eighteenth-Century Dublin, Patrick Fagan

Bible translation as mediator of Hebrew impact on target languages: the Estonian bible translation by Johannes Gutslaff

The full version of the Bible was first published in Estonian in 1739. In comparison with the neighbouring Protestant countries this is a very late date. However, serious attempts to translate the Bible into Estonian were made already in the 17th century. There are two manuscripts from the 17th century which contain translations of the Old Testament. The older manuscript dating from the middle of the century has been – unlike e.g. the Finnish Bible which had been translated from Luther’s German version – translated directly from Hebrew, by Johannes Gutslaff. Also the 1739 Estonian version was translated directly from the Hebrew version. As is widely known, Luther was of the opinion that a translator should not follow the structure of the source language&&instead, he must use the fluent and pure target language. The Estonian translations followed strictly the Hebrew version, which resulted in the fact that still today, Estonian phraseology has Hebrew influence.

Catholics in a Protestant country: the papist constituency in eighteenth-century Dublin. By Patrick Fagan. Pp 201. Dublin: Four Courts Press. 1998. IR£30.

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Review: Catholics in a Protestant Country: The Papist Constituency in Eighteenth-Century Dublin, Parties, Patriots and Undertakers: Parliamentary Politics in Early Hanoverian Ireland

Review: Catholics in a Protestant Country: The Papist Constituency in Eighteenth-Century Dublin, Parties, Patriots and Undertakers: Parliamentary Politics in Early Hanoverian Ireland

The Pauline Cult in Malta and the Movement of the Counter-Reformation: The Development of Its International Reputation

The erection of Christian sacred shrines and places of worship is a historically complex phenomenon. It goes back to the very early beginning of Christianity. These concrete manifestations despite substantial differences due to time and place share common elements. As an object of research it cannot, of course, be isolated from its cultural context. Especially in early modern times the revival or erection and installation of a place of worship and devotion was always a product of various factors: intellectual activity, topographic and administrative organization, and pastoral, theological, and often political endeavors.1 This essay tries to outline aspects of this phenomenon vis-a-vis an important shrine neglected by international research: the Grotto of St. Paul at Rabat in Malta, the center of the Pauline cult in the island. Since it can be claimed that there has been cultural continuity in the Christian Mediterranean from the period of late Antiquity, the time of the Fathers of the Church, up to the beginning of the nineteenth century (with the possible exception of the Arab period), where does the sacred Pauline shrine in Malta fit in this picture? I Traveling to visit Christian cult centers is a phenomenon known since the fourth and fifth century when Christianity finally established itself as the dominant religion in the Mediterranean. Those self-imposed exiles, those peregrinations and often dangerous voyages were undertaken for the sake of purification of the soul and spiritual salvation. In many cases also material ends and the desire to break away from the dependence on the ruling class mattered. Places of miracles, martyrdom, death, and resurrection and burial sites of holy men and women of Christianity caused Jerusalem, Rome,2 and Santiago de Compostela3 to become the most important pilgrimage centers of the Christians. This pilgrim traveling continued into the early medieval period and grew considerably in extent in high and late medieval times.4 However, during the time of the Reformation, especially in the third and fourth decades of the sixteenth century, pilgrimages fell into disrepute in Protestant countries although they retained their popularity in the Roman Catholic countries of southern Europe, in spite of the attacks by Luther, Melanchthon, and Erasmus. Nevertheless, the Roman Catholic Church was becoming highly aware that the people were not rallying behind a mere theological formula any more. As an answer, they made efforts to renovate and re-establish concrete objects of veneration and cult. The initial revival of places of devotion in the late sixteenth and early seventeenth century was far from random but part of a carefully planned program of Catholic policy. Although it had existed before the specific revival in the first decades of the seventeenth century, the movement of the Pauline cult in the Mediterranean island of Malta had a direct connection with the Counter-Reformation program of the Catholic Church, with its roots in the Council of Trent. Architecture, art, and literature had to state the 'grandeur' and importance of the Catholic Church in order to attest the truth of the Faith. Art had to visualize this spiritual program and helped to develop a baroque style which was now highly visual. A most significant part of this ecclesiastical program was the revival of the holy traditions of the pilgrimages and their aims by rebuilding or extending old monuments in a baroque style, thereby practically creating new ones. However, not in every case of the revival or new installation of centers of Christian devotion in the late sixteenth century or the beginning of the seventeenth century can the main and only motive be traced back to the concept of the Counter-Reformation. This paper tries to single out the special case of the increase of the Pauline devotion in the sixteenth century in the island of Malta. The example presented by the shrines of St. Paul in Malta and the Grotta di S. …

L'Allemagne réunifiée : un État, deux sociétés ?

European Sociological Chronicle OFCE sociological group A set of three papers on European social change is presented here. The first one analyses the German reunification. On many aspects (standard of living, gender inequalities, opinions, etc.) the east-west homogenisation is a long, problematic and unachieved process. Closing the social gap is not a simple economical issue. The eastern identity is not disappearing but transforming. The second paper assesses the integration of foreign workers in German society and its evolution. The German society is now a country of massive immigration. The process of integration, estimated by indicators such as intercommunications and intermarriages between Germans and immigrants, is going ahead. The third paper compares European Sociological Chronicle the lecture of newspaper and the use of information. A classical northern-southern gap separates Baltic protestant countries and Mediterranean Latin countries. The same structure opposes Europe on the base of the diffusion of new technologies of information.

Renesanso atminties meno įtaka Descartes'o filosofijai

Straipsnyje analizuojami R. Descartes‘o atminties meno renesansiniai šaltiniai. Didžiausias dėmesys skiriamas R. Lullijaus kabalistiniams principams, G. Bruno ir P. Ramuso atminties meno koncepcijoms. Teigiama, kad kai kurie lulizmo loginiai, pitagoristiniai ir kabalistiniai principai tapo Renesanso atminties meno ir natūraliosios magijos pagrindu, su kuriais R. Descartes buvo susipažinęs. Analizuojamas okultinis atminties menas, kurio vienas puoselėtojų ir R. Lullijaus sekėjų buvo G. Bruno. P. Ramuso atminties menas susiformavo kaip priešprieša oficialiajai katalikybei bei okultiniam atminties menui. P. Ramusas, siekdamas reformuoti tuometinę švietimo sistemą, iškėlė uždavinį sukurti naują, geresnį įsiminimo būdą. Tai turėjo atlikti naujas metodas, kurio dėka kiekvienas subjektas turėjo paklusti dialektinei tvarkai. Straipsnyje keliama hipotezė, kad atminties menas, radikali abejonė ir kai kurios protestantizmo idėjos buvo R. Descartes‘o mokslinio metodo šaltiniai.

Educational Homogamy in 65 Countries: An Explanation of Differences in Openness Using Country-Level Explanatory Variables

Loglinear analysis is used to assess the degree of educational homogamy in 65 countries. Differences in educational homogamy among these countries are then explained in terms of level of economic development, degree of political democracy, the dominant religion, and the technological background of developing countries. An inverted U-curve relationship is found between level of economic development and educational homogamy. Furthermore, cultural characteristics are found to be important explanatory variables. Grouping countries into families of nations according to dominant religion and technological background helps explain the differences among countries. Catholic, Muslim, Confucian, and mixed Catholic/Protestant countries show significantly more educational homogamy than do Protestant countries, and industrializing societies with a horticultural background show significantly less educational homogamy than do industrializing societies with an agrarian background.

Context and Conscience: The Catholic Church as an Agent of Political Socialization in Western Europe

Recent developments in the sociology of religion have suggested that a new approach, or paradigrm, is guiding research in the sociology of religion, and is gaining empirical support. This new approach has as its core proposition the notion that competition between religious denominations has a positive effect on religious involvement, and, conversely, that religious monopolies tend to inhibit personal religiosity. This study attempts to apply this general hypothesis to the nations of Western Europe, and to extend the range of dependent variables to which the pluralist program can be applied. We generally find strong support for the new research program, in that Catholics in primarily Protestant countries exhibit higher levels of religious observance than do Catholics in countries with Catholic majorities, as well as greater adherence to Catholic social teaching.

Sociale geslotenheid onder hoger opgeleiden: een vergelijking van huwelijkspatronen in 63 landen

In this article, data on the association between the educational levels of spouses for 63 countries are analyzed to gain insight in the tendency towards social closure among the educational elites of these countries. The results show that in all of the countries individuals with a high educational level tend to marry within their own educational group, but that the strength of this tendency differs considerably among the countries, In the second part of the article, these differences among countries are explained in terms of the level of economic development, the degree of political democracy, the dominant religion, and the size of the educational elites. In countries with higher levels of economic development, in Protestant countries, in countries with an intermediate level of democracy, and in countries with larger educational elites, the tendency to marry within the own group among the higher educated is lower than in other countries. Besides differences among countries, also trends within countries are studied. The results of this analysis indicate that in the decades after World War II in most of the countries the openness of the educational elite has increased.