It is the purpose of this paper to determine whether Anabaptists were schismatics as was charged, to do this in the context of Protestant and especially Reformed attitudes towards Catholics, other Protestants and Anabaptists, and to describe the reasons for the separation of Anabaptism from Protestantism. The discussion will be limited primarily to the Anabaptists who had conversations with the Reformed tradition during the years 1523–1540. Much in the position of this segment of Anabaptism will apply to other parts of the movement as well.

This paper is concerned with examining the British pan-evangelical impulse of the late eighteenth and early nineteenth centuries from the perspective of a little known but very important organization called the London Society for Promoting Christianity Amongst the Jews. The London Society, as it was better known, was a product of the same general missionary impulse that brought into being its better known sister organizations such as the London Missionary Society, the Religious Tract Society and the British and Foreign Bible Society. Like the Missionary Society out of which it evolved in 1809, the London Society was a missionary organization dedicated to evangelizing the world. It differed from the Missionary Society only in emphasis, suggesting that the Jews rather than the heathen would first be converted to Christian principles.

Scholars who have assessed the racial attitudes of southern Protestants in the late nineteenth century have strangely neglected the pronouncements of two outspoken bishops of the Methodist Episcopal Church, South. Affirming in the 1880s that white southerners would “never tamely and without protest submit to the intrusion of colored men into places of trust and profit and responsibility,” Bishop George Foster Pierce insisted that blacks had no “right on juries, [in] legislatures, or in [other] public office.” And he frowned equally on their pursuit of higher learning; advanced schooling instilled expectations of advancement “far above the station he [the Negro] was created to fill,” the churchman felt, including hopes for interracial mating. Nor was the succeeding senior Southern Methodist bishop more liberal in outlook.

The last decade of the nineteenth century witnessed a number of trends in the American Catholic religious scene with special reference to new immigrants:

(a) The immigrants developed a cohesion and identity based on language that tended to obscure provincial loyalties and to transcend village patriotism.

(b) This new sense of identity, a product of nationalist ideology and the influence of the American experience, received its primary expression in the ethnic church. This institution, founded primarily on linguistic lines, encompassed those who spoke the same tongue and resided within the same ghetto or patch.

This article describes and interprets the ebb and flow of religious liberty in Argentina from 1943 to 1955, concentrating on the restriction of Protestant liberties. Most authors have not included the situation of Protestants in their discussions of the first Perón regime, but since new source material on the subject has become available, it may be treated somewhat objectively. The following essay will evaluate the role of the Roman Catholic Church in the intricate developments which led to the coercion of Protestants and will examine the role played by General Perón during the last year of his first regime as it affected Roman Catholic and Protestant Christianity.