Search Results (111)

From the early Middle Ages to the Modern Period, most documented polemics between Christians and Jews took the form of fierce disputes about the tenets of both religions, with the two sides almost never engaging in dialogue. The emergence of Protestantism brought about a new phenomenon in anti-Judaic debates: a dialogue between Protestants and representatives of the Karaites’ Talmudless version of Judaism. The Protestants’ interest in Karaism stemmed from their perception of the Karaite movement as rejecting the “distortions” of the Oral Torah. They perceived Karaism as similar to Protestantism, which repudiated the “distorted” Catholic tradition in favor of Scripture, the sole legitimate source of authority for both Protestantism and Karaism. The Protestants therefore formed a positive and even idealized image of Karaism and initiated dialogue with Karaite sages. One of the most illustrative examples of such dialogue was the interaction in the late 1790s between Jacobus Trigland, a Protestant Hebraist and professor at Leiden University, and Mordecai ben Nisan, a prominent Eastern European Karaite sage. This study considers the interaction not merely as a dialogue between representatives of two religious movements, but also as an instrument of interreligious and interconfessional polemics expressed by Protestantism and Karaism against both mainstream, Rabbanite Talmudic Judaism and Catholicism. Full article

Given the lack of research on the intersection of media and religion outside the U.S. and in South Korea, this study analyzed how two mainstream daily newspapers have depicted Christianity and compared their tones and frames toward this religion and megachurches in Korea. News stories on three major religions—Protestantism, Buddhism, and Catholicism—were identified and collected from the newspapers’ online archives. Overall, 302 out of 895 articles were focused on Christianity. Quantitative content analysis was utilized with a manual holistic approach. One of the major findings is that Chosun Ilbo, a conservative-leaning publication, described Protestantism in a more positive manner than Kyunghyang Shinmun, a liberal-leaning newspaper. Another finding is that there has been a shift in religion news coverage between 2011 and 2022 in terms of frames applied. Frames such as political power and corrupt were used more often in 2011, whereas the social work frame was employed more frequently in 2022, when covering Protestantism. The findings offer critical implications for journalists, religious communities, and the public by identifying journalistic practices that potentially fuel audience polarization. This exploratory study serves as a foundational step in advancing scholarly discourse on the media–religion interface in South Korea. Full article

From an early stage of research on the subject, the question of the religious origins of the French Revolution has been focused on the influence exerted by Jansenism on the transformation that political doctrines, social practices, and popular emotions underwent, particularly between 1710 and 1770. This influence is even said to have extended till the time of the adoption of the Civil Constitution of the Clergy (1790), although this timeframe remains greatly controverted. Within this explanatory outline, one of the points still to be clarified is that of continuity between 18th-century Jansenism and that of the preceding century, a question which in turn relates to the nature and channels of the movement’s impact in pre-revolutionary France. After reviewing the theoretical and methodological issues related to the question addressed here, this contribution attempts to reinterpret the role played by the Port-Royal circle, which, it suggests, was a matrix of the type of sociability manifested much later in the “philosophical society” whose importance was emphasized by Augustin Cochin and then François Furet. The demonstration is based on a threefold analysis: that of the epistemic changes that took shape around Port-Royal; that of the discursive positioning operated by this circle; and that of the type of sociability that its thought and practices helped to establish. Full article

This paper builds on Tomoko Masuzawa’s influential critique in The Invention of World Religions by analyzing how colonial and theological frameworks shaped Western representations of Pure Land Buddhism. While Masuzawa exposed the Eurocentric foundations of religious studies, this study examines a specific dimension of that legacy: Christian theological interpretations of Pure Land Buddhism. Sixteenth-century Jesuit missionaries in Japan described Pure Land Buddhism through Protestant analogies, framing it as a distorted counterpart to Christianity. This characterization persisted into the twentieth century, notably in Joseph Dahlmann’s writings, which cast Pure Land Buddhism as counterfeit Christianity and an illegitimate form of Buddhism. Later, theologians Karl Barth and Henri de Lubac reinforced this comparative lens, arguing that although Pure Land Buddhism shares certain features with Protestantism, it ultimately falls short of Christian theological standards. By interrogating these misrepresentations and their impact on academic discourse, this paper demonstrates how Western scholars and theologians constructed narratives that misrepresented Pure Land Buddhism and shaped its reception in Western intellectual history. Full article

The vision of Albert Maria Weiß on Catholic anti-modernism and his bitter fight against the tendency of adapting Catholic doctrine to the changing world’s expectations was esteemed by Pius X, but his legacy was long forgotten by the Holy See. His rediscovery is due to the 21st-century traditionalist movement, but his vision on modernism is still problematic because of his explication of the corruption that had emerged in Catholic theology. To him, Protestantism is the origine of all heresy, liberalism being its descendant which represents the greatest threat to Catholic doctrine ever: Catholic modernity. His anti-liberal and anti-Protestant visions made him unacceptable to later the mainstream Catholic thought, which supported democratic ideals and oecumenism instead. Full article

The 10.29 Itaewon Disaster in Seoul, which claimed 159 lives during a Halloween celebration in 2022, has divided Korean Protestant discourse on Halloween into two opposing theological positions: one that interprets Halloween as inherently superstitious and satanic based on its historical origins, and another that embraces it as a contemporary youth cultural phenomenon worthy of protection under principles of cultural diversity. These theological frameworks are intertwined with questions of disaster accountability within the political–historical context of Korean Protestantism’s social engagement, with the former—corresponding to the conservative stream of Korean Protestantism—implicitly attributing responsibility to festival participants while absolving the government, whereas the latter—corresponding to the progressive stream—emphasizes institutional failures in crowd management and public safety protocols. Through comparative analysis with established American Protestant discourse on Halloween, this study examines how Korean Protestant theological interpretations of Halloween intersect with both the specific context of the 10.29 Itaewon disaster and political orientations within Korean Protestantism. The research draws on diverse primary sources, including articles, commentaries, official statements, social media discourse, and sermonic materials, to analyze the emergent Protestant narratives following the disaster. Full article

Feminist and women religious scholars seek reconciliatory resources beyond the conservative/progressive binary that fuels conflicts, undermines communication and agency, and sustains oppressive structures. Drawing on feminist theology and religious anthropology, this qualitative study investigates how progressive clergywomen in South Korea exercise agency to move beyond this binary. It argues that their agency integrates resistance with measured accommodations of conservative elements, reflecting reconciliatory self-reconfigurations shaped by Korean historical and theological shifts across democratization, an intertwined conservative—progressive landscape, and personal influences, especially family. Central to this shift are (1) anthropological and theological reorientations that emphasize human vulnerability, resilient Christian faith/identity, and a shared foundation of Christian life transcending dichotomies—faith/activism, personal/social salvation, and oppressed minjung/oppressor—and (2) a rediscovery of conservative elements, including biblical centrality and everyday sharing. These reorientations find practical expression in contextual sensitivity, embodied faith, and a gradualist approach. Building on earlier scholarship—especially in Korea—that highlights conservative laywomen’s agency, this study analyzes rare cases of progressive clergywomen pursuing change amid tensions with conservative congregations, identifying feasible and sustainable pastoral resources. Their resistance to binary anthropology and their reconciliation of faith and social engagement contribute to renewing Minjung theology. The study further enriches religious anthropology by illuminating the organic interplay between personal and public motivations. Full article

This study critically examines the civil–religious influence of Korean conservative Protestantism, which mobilizes heteronormative strategies to oppose anti-discrimination and family rights legislation, through the lens of Christian normativity. These movements justify heteronormative values by appealing to the immutability of the “creation order” in Genesis. Yet such literalist interpretations disregard contemporary findings in evolutionary biology and animal behavior that document same-sex phenomena across species, thereby framing creation and evolution in rigid opposition. Imported from American fundamentalism, “creation science” has further fueled an anti-intellectual public sentiment that naturalizes heterosexuality as divine law. The absolutism of the creation order and special revelation exposes deep theological contradictions when confronted with the existence of diverse sexual and gender identities. In response, this study turns to process theology, which reimagines creation as open-ended, dynamic, and co-creative. Engaging Catherine Keller’s apophatic theology to reopen theological space for sexual minorities, it further develops Justin Sabia-Tanis’s interpretation of transgender transformation as a process of co-evolution, in dialogue with Donna Haraway’s notion of cyborg hybridity. Moreover, drawing on John B. Cobb Jr.’s “persuasive political theology,” it argues that participation in divine co-creation must be expanded into the socio-political sphere. Ultimately, this study seeks to resist anti-intellectualism and advocate for a transformative Christian civil religion in Korea—one oriented toward justice, inclusion, and continual co-creation. Full article

The doctrine of deification (or theosis) has seen renewed interest in recent decades within lines of inquiry that extend beyond its traditional association with the Eastern Orthodox tradition. The ascendancy of Tuomo Mannermaa’s Finnish interpretation of Luther—a rereading of the mercurial monk linking his doctrine of justification to deification—was an important catalyst of this turn of events, as it prompted scholars to reexamine the presence of deification–imagery within the intellectual topography of significant Protestant figures. Initially regarded as absent from, alien to, or even contradictory with Western Protestantism, deification is increasingly being recognized as a core feature of biblical soteriology—particularly in relation to articulating the contours of what union with Christ and/or participation in the divine nature (2 Pet 1:4) truly entails. Indeed, several biblical specialists—Michael Gorman, Ben Blackwell, Stephen Finlan, L. Ann Jervis, and others—following the lead of their theologian counterparts, have similarly proposed that deification best characterizes both Pauline and Johannine soteriologies. Although scholars are now exploring how deification operates within the theological frameworks of key Protestants, two significant issues persist within the ever-growing body of literature on the doctrine. The first issue concerns adequately defining deification, as its contours and content differ among individual thinkers and across theological, chronological, and geographic spectrums. Norman Russell aptly recognizes this problem due to his decades-long research tracing the evolution of the concept of deification and notes that the doctrine requires a clear working definition due to entering both mainstream theological traditions—manifesting in diverse forms—and popular spirituality. The lack of a clear definition is directly tied to a second issue—little attention has been given to articulating the doctrine’s practical disciplines and lived experience within theological frameworks external to Eastern Orthodoxy, and more recently, the Western academy. To fill this lacuna in scholarship, we introduce a portrayal of deification advanced by a significant Christian voice from the Global South, Witness Lee (1905–1997), whose theological vision presents a distinctive understanding of the practical experienced of deification called the “God-man living”. Full article

Interpretations of the Book of Revelation were extremely popular in the 16th century, not least due to the precarious situation of Protestantism in Europe. In these contexts, the Revelation of John was of utmost importance to the issue of pastoral care in the early modern period, despite the intensive discussions about its canonicity. It contained the most detailed explanations of what awaited Christians after their death and how the events of the end times would unfold until the return of Christ. The perspective of what to expect after death was of great pastoral, and therefore, theological importance. One of the most important commentaries was the ‘Hundred Sermons on the Apocalypse’ by the Zurich-born reformer Heinrich Bullinger. This article examines the biblical concepts of the future that Bullinger identified, as well as the reformer’s own emphases and their practical implications. This article combines, therefore, the flourishing history of the reception of the Bible with the history of Christian conceptions of the future—and its pastoral implications—that have yet to be applied to the Swiss Reformation. Full article

In this paper, we investigate the impact of religion on the money laundering risk, focusing specifically on Protestantism compared to other religions. Protestantism is often associated with greater individual self-discipline and stronger institutional economic governance. Analysing data from 27 EU member states, we find that Protestant countries exhibit a lower risk of money laundering. Additionally, our findings indicate that Protestantism exerts a distinct influence that is separate from the overall religiosity levels of countries. Our results remain robust across various estimation models and when incorporating additional governance and cultural control variables. This study enhances our understanding of the significant role that religion plays in shaping individual behaviour toward financial fraud, particularly money laundering. Full article

This article draws on political theology to provide a history of sovereignty (law-generating power) and legality (law-maintaining power) across an overlooked early modern trilogy of historical events. (1) The Kingdom of Kongo voluntarily adopted Catholicism in the late 1400s and early 1500s. Catholicism became a core part of its political identity and a major way through which Kongo resisted Portuguese exploitation and enslavement. However, Kongo’s compromises with Portuguese power gave rise to a heretical movement that triggered conflict, reforms, and mass enslavement and deportation. Some of those deported found themselves in South Carolina. (2) Deportees may have been part of a ditch-cutting crew at Stono that led the largest slave uprising in England’s mainland American colonies. Their Rebellion has many Kongolese characteristics and may have partly been a Kongolese Catholic response to English Protestantism. This is especially so because the rebels apparently meant to reach sanctuary in Spanish Florida. (3) Escapees from enslavement by Protestant rivals inspired Spain to offer freedom to fugitive slaves who converted to Catholicism. While Florida had a racial hierarchy and practiced slavery, its versions of these was somewhat milder due to religious and legal influences. Free Black people, especially escapees from the English, proved loyal subjects and militiamen—and Spain reciprocated with protection and inclusion. Chronicling sovereignty and legality across these three episodes is important for telling the history of how early Americans found the heart they needed to make their world less heartless. Full article

The remarkable growth of Catholicism and Protestantism in Korea has garnered significant attention in the history of Asian missions. However, their relationship has predominantly been characterized by persistent conflicts and competition, with limited progress in ecumenical efforts. This study examines the ecumenical dialogue between Catholics and Protestants in Korea, focusing on the doctrinal issues central to their divisions. The analysis reveals that many of these disputes stem from doctrinal controversies introduced by Western missionaries in the early 20th century. Through a detailed examination of dialogue documents, the study demonstrates that despite over two decades of concentrated ecumenical efforts since 2000—when serious discussions on doctrinal matters began—progress remains limited. This stagnation is attributed to the lack of rigorous academic inquiry, insufficient engagement with global ecumenical movements, and ineffective dialogue methodologies. Finally, the article provides suggestions for fostering the local adoption of global ecumenical initiatives and promoting greater unity among Christians. Full article

This article examines how Reformed pastors’ understanding and exercise of their office shaped their response to Anabaptists living in rural parishes of the Swiss Confederation in the seventeenth century. In the wake of Swiss reformations, illicit Anabaptist communities continued to represent a threat to territorial religious unity and the Reformed clergy’s spiritual leadership, but the precise contours of their activity and social influence at a village level remained obscure. In the absence of a clear picture of dissent, Reformed churchmen endeavored to make Anabaptism visible, employing tools of information management, into which their training had initiated them. A series of cases from rural jurisdictions (the counties (Landvogteien) of Kyburg and Grüningen) and a seat of ecclesiastical power (Zurich) illustrate how documentary production, organization, and activation consistently drove this project forward. These means rendered Anabaptist life perceptible, facilitating and justifying its elimination by Reformed governments. Full article