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A review essay on Jean Carbonnier's Coligny ou les sermons imaginaires, lectures pour le protestantisme francais aujourd'hui ([Coligny or the Imaginary Sermons, Readings for French Protestantism Today], Paris: PUF, 1982); Pierre Chaunu's, Francois Georges Dreyfus's, et al Les Protestants ([The Protestants], H-Histoire, No. 7, Jan-Mar, 1981); Les Protestants dans les debuts de la Troisieme Republique (1871-1885) ([The Protestants at the Beginning of the Third Republic (1871-1885)], Encreve, Andre & Richard, Michel [Eds], Paris: Societe de l'Histoire du Protestantisme Francais, 1979); Janine Garrisson-Estebe's Les Protestants du Midi (1559-1598) ([The Protestants of the Midi (1559-1598)], Toulouse: Privat, 1980) & L'Homme Protestant ([The Protestant Man], Paris: Hachette, 1980); Philippe Joutard's, Robert Mandour's & Daniel Robert's et al Histoire des protestants en France ([History of Protestants in France], Toulouse: Privat, 1977); Roger Mehl's Le Protestantisme francais dans la societe actuelle (1945-1980) ([French Protestantism in Contemporary Society (1945-1980)], Geneve, Switzerland: Labor & Fides, 1982); Robert Poujol's Histoire d'un village cevenol: Vebron ([History of a Cevennes Village: Vebron], Aix-en-Provence, France: Edisud/Club Cevenol, 1981); Jean-Pierre Richardot's Le Peuple protestant francais aujourd'hui ([The French Protestant People Today], Paris: Robert Laffont, 1980); Les Protestants au miroir d'un sondage ([Protestants in the Mirror of an Inquiry], Vincent, Gilbert [Ed], Strasbourg, France: CSP, 1983); & Jean-Paul Willaime's Les Pasteurs d'Alsace et de Moselle ([The Pastors of Alsace and Moselle], Strasbourg, France: CSP, 1980) & Les Pasteurs de France (sauf Alsace-Moselle) ([The Pastors of France (Excluding Alsace-Moselle)], Strasbourg: CSP, 1982. Protestants are a small religious minority in France & have been engaged in conflict throughout their history. Awareness of this history appears to have diminished greatly among Protestants in the last fifty years. The idea that Protestant history is being largely written by non-Protestant academics today & the possible effects of this historiographic alteration are explored in an examination of a variety of recent works dealing with Protestant historiography. It is argued that the current situation of Protestantism in France is not as bleak as is pictured by some & that a resurgence of interest is occurring in some areas, notably in the evangelical groups. 5 References. B. Annesser Murray

A review of the recently published literature in the field,.

A review of the recently published literature in the field,.

This research explores the relationship between development timing and political democracy. A number of social scientists have argued that the conditions favoring political democracy have deteriorated over time so that the late developing countries are less likely to be democratic than are the early developers. Another perspective suggests that with the worldwide diffusion of the democratic ideology there is a great deal of pressure for the later developers to adopt democratic forms of government. For a large sample of countries, this analysis reveals no significant relationship between the timing of development and the level of political democracy. However, when more specific characteristics of development timing are explored, some significant effects are found. In particular support is found for the hypotheses that the greater the extent to which a culture is Protestant-based, the greater the level of political democracy; and the greater the state's control of the economy, the lower the level of democracy. In a panel analysis, changes in political democracy are found to be negatively related to the state's economic control but not significantly related to Protestantism. In all of the regressions the level of development has a more significant direct effect than the various timing measures.

A comparison is drawn showing the success of I. Paisley's Protestant movement in Northern Ireland & the failure of J. Glass's movement in Scotland. Differences in the environment, the actors' ideologies, their separatism, & their consequent ability to form alliances & appeal to greater numbers are described, along with their initial success, the effect that it had on their ideologies, & the nature of subsequent strategies. The interactive nature of social movement development is stressed. Glass's movement began with a sectarian rejection of the legitimacy of other Protestant organizations; the notion of rejection continued, eventually leading to the movement's failure. S. Karganovic.

A comparison is drawn showing the success of I. Paisley's Protestant movement in Northern Ireland & the failure of J. Glass's movement in Scotland. Differences in the environment, the actors' ideologies, their separatism, & their consequent ability to form alliances & appeal to greater numbers are described, along with their initial success, the effect that it had on their ideologies, & the nature of subsequent strategies. The interactive nature of social movement development is stressed. Glass's movement began with a sectarian rejection of the legitimacy of other Protestant organizations; the notion of rejection continued, eventually leading to the movement's failure. S. Karganovic.

The resiliency exhibited by some theories or derived hypotheses, despite their periodically \"conclusive\" refutation, is examined by taking the generic hypothesis on the connection between ascetic Protestantism and the emergence of modern science as a case in point. Refutations proposed in the Becker critique of the specific instance of Pietism and science strengthen rather than weaken the grounds for deepened interest in exploring both the generic and specific hypothesese insofar as the critique exhibits the fallacy of the latest word. That fallacy rests on three common but untenable tacit assumptions: (1) that latest word correctly formulates the essentials of the preceding word while being immune to the failures of observation and inference imputed to what went before, (2) that each succeeding work improves on its knowledge base, and (3) that theoretically derived hypotheses are to be abandoned as soon as they seem to be empirically falsified. An Appendix examines evidence on the sociohistorical particulars of the case.

Protestantism began to make organized & systematic inroads in Mexico in the late nineteenth century. Its penetration is identified with the period of political rule by liberals. Foreign to Mexican society, & almost exclusively of North American origin, Protestantism encouraged the imperialist development of Mexico by North American capitalism. The liberals used it to weaken the Catholic Church; by generating religious competition they hoped to eliminate a powerful adversary & to promote religious pluralism, although the liberal elites never adhered to the new creed. Mexican Protestantism developed in a relatively autonomous fashion; from being an alien element, it came to be assimilated by a minority of the Mexican population, a fraction of the emerging petite bourgeoisie, which supported the constitutionalist side during the Mexican revolution. It inspired the revolutionary government in creating modern Mexican nationalism, modeled after North American values with a parallel endorsement of the indigenous culture. In the 1940s, Protestantism began to lose its impact on society, being displaced by the state in many social service areas. Also, it had become fragmented into so many sects that it could only be spoken of in the plural. Protestantism became instrumental in the dissemination of anticommunist ideology, replacing the anticolonialism of old. It also had the effect of splitting the Ru consciousness by aligning itself to capitalist penetration in the countryside. AA Tr & Modified by S. Karganovic.

The Mennonites, with their long tradition of peaceful protest and commitment to equality, were castigated by the Reverend Martin Luther King Jr. for not showing up on the streets to support the civil rights movement. Daily Demonstrators shows how the civil rights movement played out in Mennonite homes and churches from the 1940s through the 1960s. In the first book to bring together Mennonite religious history and civil rights movement history, Tobin Miller Shearer discusses how the civil rights movement challenged Mennonites to explore whether they, within their own church, were truly as committed to racial tolerance and equality as they might like to believe. Shearer shows the surprising role of children in overcoming the racial stereotypes of white adults. Reflecting the transformation taking place in the nation as a whole, Mennonites had to go through their own civil rights struggle before they came to accept interracial marriages and integrated congregations. Based on oral history interviews, photographs, letters, minutes, diaries, and journals of white and African-American Mennonites, this fascinating book further illuminates the role of race in modern American religion.

This study replicates and extends teh hypotheses proposed by Gerhard Lenski in The Religious Factor regarding differential Protestant-Catholic primary and secondary involvements. The data consist of three National Opinion Research Center General Social Surveys involving national samples. The study demonstrates that a \"religious factor\" remains, but it now operates in a similar manner for both Protestant and Catholics.