ABSTRACT IN ENGLISH: The Hutterites are an Anabaptist group, and are the oldest family communal group in the Western world. The parenting, sibling, and gender practices of Hutterite families were ...assessed using an open-ended qualitative survey administered on-line. Thirty-two public school teachers on Alberta Hutterite colonies responded. Analyses indicate that parents are loving and supportive of pre-schoolers, but shift more parenting responsibility to the colony once they reach school age. Sibling relationships closely resemble those of the larger society, but are more traditional, as are gender relations. Finally, many teachers are impressed with the level of family unity and the focus on a healthy life-style, but see the lack of privacy on most colonies and the lack of opportunity for personal growth as drawbacks. What this means in terms of maintaining their traditions while interacting with the larger society is discussed. // ABSTRACT IN FRENCH: Les Hutterites sont un groupe Anabaptiste, et sont la plus vieille communauté familliale du monde occidental. Les relations parentales, fraternelles, et entre personnes de sexe'opposé des familles Hutterites, ont été analysées grâce à une enquête qualitative à question ouverte. Trente-deux professeurs d'école publique des communautés Hutterites d'Alberta ont répondu à cette enquête sur Internet. Les analyses indiquent que les parents apportent affection et soutien aux enfants jusqu'à l'école primaire; ensuite la responsabilité parentale est de plus en plus confiée à la communauté. Les relations entre frères sont très similaires à la société extérieure, mais sont plus traditionelles, ainsi que les relations entre sexes opposés. Finalement, de nombreux professeurs sont impressionés par l'unité familliale et la priorité donnée à un mode de vie sain. Dans la plupart de communautés, ils regrettent néanmoins l'absence d'intimité et le manque de possibilité de développement personnel. L'interaction avec la société hors communauté tout en préservant les traditions Hutterites sera le thème de discussion. // ABSTRACT IN SPANISH: Los huteritas son un grupo anabaptista y el grupo comunal de familia más antigua del mundo occidental. Las prácticas paternales, entre Jiermanos y de género de las familias huteritas fueron asesordos usando una encuesta cualicativa pendiente administrado por internet. 32 profesores de al escuela pública de las colonias huteritas de Alberta respondieron. Los análisis indican que los padres son amorosos y apoyadores de niños pre-escolares pero cambian las responsabilidades de crianza a la colonia cuando lleguen a la edad escolar. Las relaciones entre hermanos se parecen mucho a las de la sociedad en general pero son más tradicionales, igual que las relaciones de género. Finalmente, muchos profesores son impresionados con el nivel de la unidad familiar y con el enfoque en el estilo de vida sano, pero ven la falta de la privacidad en la mayoría de las colonias y la falta de la oportunidad para el crecimiento personal como desventajas. Lo que significa en términos de mantenimiento de sus tradiciones mientras se obra recíprocamente con la sociedad en general se examina. Reprinted by permission of Journal of Comparative Family Studies
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Dostopno za:
BFBNIB, DOBA, IZUM, KILJ, NMLJ, NUK, ODKLJ, PILJ, PNG, SAZU, SIK, UILJ, UKNU, UL, UM, UPUK
This article focuses on the context and reception of John Bunyan's publications on baptism in the early 1670s, which prompted a controversy among Restoration Particular Baptists concerning the ...question of church communion. By taking a closer look at the diffusion of Bunyan's ideas in London, drawing attention to the much-neglected congregation of Petty France, it proposes that Bunyan's position did not isolate him from the Baptist community to the extent that has been generally assumed. The repeated association between Baptists and Anabaptists at the Restoration is responsible not only for Bunyan's adoption of open-communion principles, but also for the violence of his tone. The sense of urgency that permeates his polemical tracts should be read in the context of the Baptists' search for an identity amidst growing anxiety about the ways in which Baptists were represented - and named - outside the dissenting community. (Author abstract)
Chapter 1 turns to Spenser’s use of allegory to represent the ambiguous fanatical transformation of person into divine instrument. If allegory in The Faerie Queene works by analysis, parsing complex ...motives and essences into their discrete parts, fanaticism proposes an undifferentiated divine violence that threatens to obliterate allegory’s distinctions. Reading The Faerie Queene as an engagement with fanaticism demonstrates that the poem is fundamentally uneasy with divinely inspired action. If, in Book I, The Faerie Queene momentarily achieves an allegorical representation of Redcrosse as an “organ” of divine might, the poem grows progressively more worried about its capacity to distinguish between true instruments of the divine and false prophets like the Anabaptist Giant of Book V. Representations of fanaticism in the poem suggest that allegory in its purest form, void of all difference, may itself be a form of fanaticism, the emptying out of a character so that it might incarnate divine will.
This introduction reconstructs how the meaning of fanaticism evolved in relation to theories of state and mind in the sixteenth and seventeenth centuries, from Luther to Locke. In the radical German ...Anabaptist claim that self-annihilation could turn an individual into an instrument of God’s violence can be located a primal scene for fanaticism that has been overlooked by recent studies, even those that begin with the Anabaptist example. Fanaticism raised the specter of a human being who had been emptied of self and transformed into a vessel of a divinity not bound to any earthly law or hierarchy. The special inspiration of fanatics threatened to spread like a contagion. In the wake of the Peasant Revolt of the 1520s, fanaticism’s unruly fusion of religious violence and anarchic mysticism drew political fear and poetic attention.
The church as alternative community remains a key aspect in understanding the work of David Bosch, while some of the most important critique of his work emerged from liberation theology. By exploring ...Bosch's use of the relationship between Jesus and the Zealots in his reflection on the alternative community, the article will argue that Bosch not only sees his own work as standing close to that of liberation theologians, but also that Bosch worked with a very narrow interpretation of liberation theology. Also under discussion are some aspects of what Bosch believed the role of this alternative community should have been amidst apartheid, while the lack of concrete analysis for how this might contribute to the liberation of people is emphasized.
L’essor du protestantisme évangélique en France est un laboratoire d’analyse des effets de la mondialisation sur les identités religieuses. Alors que leurs origines remontent souvent à la Réforme ...protestante en Europe elle-même, les évangéliques français font partie aujourd’hui d’un mouvement à dimensions mondiales où les Américains jouent un rôle de premier rang. Quelle influence ces derniers exercent-ils réellement en France? Pour les évangéliques français, quels sont les enjeux de l’association avec leurs coreligionnaires aux États-Unis? Nous cherchons à fournir des réponses en nous appuyant sur une étude de terrain des églises évangéliques dans l’est de la France. Il en ressort que les États-Unis exercent effectivement une certaine influence, mais que celle-ci n’est ni prépondérante ni uniforme. Le plus souvent, lorsque les églises françaises établissent des liens avec des Américains, elles le font en fonction de leurs propres besoins dans le champ social français. Ainsi les évangéliques français ne sont pas de simples récepteurs d’influence, mais des acteurs sociaux à part entière.
The growth of evangelical Protestantism in France is a laboratory for analyzing the effects of globalization on religious identities. Even though their origins can often be traced to the Protestant Reformation in Europe itself, French evangelicals are today part of a world-wide movement where Americans play a leading role. What influence do American evangelicals really exert in France? What is at stake for French evangelicals who associate with their American coreligionists? Our study of evangelical churches in the east of France shows that the United States does indeed exert a certain influence, but it is neither preponderant nor uniform in nature. Most of the time, when French churches develop ties to Americans, they do so in function of their own needs within the French social field. French evangelicals are thus more than just receptors of influence, but social actors in the fullest sense.
The Radicals Dixon, C. Scott
The Oxford Handbook of the Protestant Reformations,
12/2016
Book Chapter
The separation between the different forms of Protestantism began as early as the Reformation movements in Wittenberg and Zurich. Dissenters emerged who challenged the teachings of Luther and Zwingli ...and used the same theological principles to develop alternative strains of evangelical Christianity. Marked out by the unique features of their faith, including the practice of adult baptism and deep veins of spiritualism, and persecuted by both church and state, these so-called radical Protestants were forced underground and were unable to develop public churches. Despite ongoing persecution, however, the radicals continued to develop their own faith-based communities and cultivate supraregional associations based on similarities of belief and practice. Although these communities remained on the margins of mainstream Protestant history, they exercised a powerful influence on the development of the Lutheran and Reformed traditions, and indeed over time many aspects of radical religiosity became defining features of Protestantism tout court.
The article examines attitude of the Lutheran Church towards baptisms as reflextion of the ecumenical relations. The Evangelical Lutheran Church of Finland is a historical majority church with ...official theological dialogues with Roman Catholic, Orthodox, historical Protestant and Anglican churches and churches influenced by the Anabaptist tradition. The Evangelical Lutheran Church of Ingria in Russia is a growing historical minority church in a country where Orthodox churches have been dominant. The Evangelical Lutheran Church in Thailand is a growing minority church in an overwhelmingly Buddhist country. It is also a minority among Christians. In spite of the differences in their contextual settings, all of them share similar stands in questions concerning baptism and ecumenical relations. In all three cases the Lutheran churches accept the baptism of other churches. This is stated in their Constitutions and Church Orders. This way they identify themselves as part of the Church Universal. Baptism is not usually a problem in their relation to Roman Catholic, Orthodox and historical Protestant churches. Only the Evangelical Lutheran Church of Finland has had official theological dialogues with churches drawing from Anabaptist tradition, but the others interact with churches with this tradition. These interactions are mainly not recorded. Re-baptisms have created tension between Lutherans and Pentecostals in Finland. In Thailand, re-baptisms were a controversy in the 1960s and 1970s prior to the beginning of Lutheran ministry.
