In the article analyzed the role of the religion in European politics. Religious views of the politicians that expressed in public sphere help to see all complexity of the ideological shift that ...rooted in the populist wave. The religious rhetoric often means the turn of the European politicians to the new understanding of the peculiarity of their own country and in general the necessity to understand this issue. That movement could be called as identism or sovereignism but essentially this is the preparing of the radical changes in the European system where religion is a live element that turned to the future. The key to the new ideology that is alternative to the modern liberalism – the identity and overcoming of the absurd political correctness. The subject of the immigration appeared to be not the center of that ideology but one of the elements that served as a background to the creation of the alternative to the liberal order.
31 October 1517 is traditionally taken as the starting point for the Reformation, even if the date is controversial. But the French Reformation has no easily identifiable starting date. This article ...explores the successive attempts at giving the process an origin. First, an overview of the historiography of the last forty years highlights that there is no consensual starting date and that Calvin does not even appear to be the uncontroversial father of the French Reformation. Next follows a survey of the commemorations of the beginning of the Reformation from the nineteenth century onwards. They were few and far between and essentially referenced Luther and the 95 Theses, but usually quite discreetly. Sermons preached on these occasions celebrate the French Reformation and Protestants more generally as a minority which remained steadfast in its faith in the face of persecution. Alongside these commemorative events, a broad literature blossomed intent on proving that there was no starting point to the French Reformation which instead descended from early Christianity through a long line of witnesses, such as the Vaudois and the Albigensians. This idea had initially emerged in the second half of the sixteenth century but was rejected a century later, it was however revived in the nineteenth century in a spirit of nationalist and regionalist revival. In the context of Franco-German rivalry, the theory gave rise to the claim that the Reformation in France was purely autochthonous and entirely independent from Luther. Nowadays, in the light of the impossibility of identifying a single clear origin for the French Reformation, emphasis is instead laid on significant moments in the history of French Protestantism.
Sekten im Russländischen Imperium Zagańczyk-Neufeld, Agnieszka
Jahrbücher für Geschichte Osteuropas,
03/2021, Letnik:
69, Številka:
1
Journal Article
Recenzirano
Recent developments in the field of cultural religious studies have led to a renewed interest in the history of religion in Russia. Most studies have only focused on Russian Orthodoxy. Much less is ...known about the dissenting religious groups in the Russian Empire. The purpose of this paper is to review research on Russian sects (Khlysts, Skoptsy, Molokans, Dukhobors, and Shtundists), and to compare the different ways in which the sects have been described since the 19th century. The paper begins with a definition of the term “sect”, a term frequently used in the literature, but on the correct usage of which there is, to date, no consensus. The next part deals with the traditional approaches to studying the politicization of religion. The main part of the paper is concerned with the methodology used in recent sect studies, focusing on lived religion, nation building, Max Weber’s “Protestant Ethic” thesis, and moral economy. Lastly, the paper identifies issues for further research on the impact of the sects on the modernization of the Russian Empire.
The most influential of these historical works were those by Ross Sanderson in 1960 and Samuel Cavert in 1970, authors who were leaders in the National and World Council of Churches (WCC).1 Both ...wrote their works as a way to promote the future task of these young councils and to identify the progression of the one ecumenical movement. Historians gain a better knowledge of how the ecumenical movement developed by studying theological documents that reflect unitive impulses of the era, regardless of the documents' affiliation with an "official" ecumenical body. Though the discussed subjects predate the formation of "official" Fundamentalist and ecumenical entities, the time period is still within the scope that historians of ecumenism have considered relevant to the ecumenical movement. The text gives insight into the theological discourse surrounding the rise of ecumenical organizations, and the text's exclusion from historical narratives highlights the modernist underpinnings of American ecumenism's self-understanding.
Many Americans exhibit declining religiosity during early adulthood. There is no consensus about why this occurs, though longstanding assumptions suggest the secularizing effects of higher education, ...normative deviance and life course factors. We evaluate these effects on decreasing frequency of religious practice, diminished importance of religion and disaffiliation from religion altogether. Results from analyses of the Add Health study indicate that only religious participation suffers substantial declines in young adulthood. Contrary to expectations, emerging adults that avoid college exhibit the most extensive patterns of religious decline, undermining conventional wisdom about the secularizing effect of higher education. Marriage curbs religious decline, while cohabitation, nonmarital sex, drugs and alcohol use each accelerate diminished religiosity - especially religious participation - during early adulthood.
Denominational affiliation is an important measure of religious belonging in the social scientific study of religion. In typologies of American denominations, much of the attention is devoted to ...Protestantism due to its size, complexity, and decentered authority structure. One of the challenges in classifying Protestant denominations comes in reducing this complexity to a limited number of meaningful and useful categories. A different challenge arises from survey respondents' often-limited knowledge of their denomination and their underspecificity in reporting it.
ObjectivesIn this study, we seek to explore the relationship between adolescent mental well-being, religion and family activities among a school-based adolescent sample from Northern ...Ireland.SettingThe Northern Ireland Schools and Wellbeing Study is a cross-sectional study (2014–2016) of pupils in Northern Ireland aged 13–18 years.Participants1618 adolescents from eight schools participated in this study.Outcomes measuresOur primary outcome measure was derived using the Warwick-Edinburgh Mental Wellbeing Scale. We used hierarchical linear regression to explore the independent effects of a range of personal/social factors, including religious affiliation, importance of religion and family activities.ResultsIn fully adjusted models, older adolescents and females reported lower mental well-being scores—for the year-on-year increase in age β=−0.45 (95% CI=−0.84, –0.06), and for females (compared with males) β=−5.25 (95% CI=−6.16, –4.33). More affluent adolescents reported better mental well-being. No significant differences in mental well-being scores across religious groups was found: compared with Catholics, Protestant adolescents recorded β=−0.83 (95% CI=−2.17, 0.51), other religious groups β=−2.44 (95% CI=−5.49, 0.62) and atheist adolescents β=−1.01 (95% CI=−2.60, 0.58). The importance of religion in the adolescents’ lives was also tested: (compared with those for whom it was not important) those for whom it was very important had better mental well-being (β=1.63: 95% CI=0.32, 2.95). Higher levels of family activities were associated with higher mental well-being: each unit increase in family activity produced a 1.45% increase in the mental well-being score (β=0.78: 95% CI=0.67, 0.90).ConclusionsThis study indicates that non-religious adolescents may have lower mental well-being scores when compared with their more religious peers, irrespective of religious denomination. This may relate to both a sense of lack of firm identity and perceived marginalisation. Additionally, adolescents with poor family cohesion are more vulnerable to poor mental well-being.
Although numerous studies show that religious involvement is associated with favorable mental health outcomes, research also suggests that religious struggles can be psychologically distressing. ...Building on previous research, this study examines the psychological consequences of deviating from religious norms among Conservative Protestants. Using data from a statewide probability sample of Texas adults (n = 463), this study tests the hypothesis that Conservative Protestants who fall short of religious norms for attending religious services, reading scripture, and praying will suffer more psychological distress, anxiety, and depressive symptoms than those who meet or exceed religious expectations. Findings indicate that falling short of population average levels for church attendance and reading of religious scripture is associated with higher levels of psychological distress. Interestingly, falling short of population averages for prayer is unrelated to psychological distress, depressive symptoms, and anxiety.
PDF
