Ernst Troeltsch focuses his Protestantism and Progress on two main areas. First, he centers on the intellectual and religious situation, from which the significance and the possibilities of development possessed by Christianity might be deduced. This leads to an engaging historical investigation regarding the spirit of the modern world. Troeltsch argues that the modern world can only be understood in the light of its relation to earlier epochs of Christian civilization in Europe. He notes that for anyone who holds the opinion that in spite of all the significance that Catholicism retains, the living possibilities of development and progress are to be found on Protestant soil, the question regarding the relation of Protestantism to modern civilization becomes of central importance. Troeltsch also distinguishes elements in modern civilization that have proven their value from those which are merely temporary and lead nowhere. He gives the religious ideas of Christianity a shape and form capable of doing justice to the absoluteness of religious conviction, and at the same time considering them in harmony with what has actually been accomplished towards solution of the practical problems of the Christian life. A new introduction by Howard Schneiderman brings this monumental work into the twenty-first century, and explains why its ideas are more important than ever, one hundred years after its original publication.

This is the first Handbook of the Reformations to include global Protestantism, and the most comprehensive Handbook on the development of Protestant practices which has been published so far. The volume brings together international scholars in the fields of theology, intellectual thought, and social and cultural history. Contributions focus on key themes, such as Martin Luther or the Swiss reformations, offering an up-to-date perspective on current scholarly debates, but they also address many new themes at the cutting edge of scholarship, with particularly emphasis on the history of emotions, the history of knowledge, and global history. This new approach opens up fresh perspectives onto important questions: how did Protestant ways of conceiving the divine shape everyday life, ideas of the feminine or masculine, commercial practices, politics, notions of temporality, or violence? The aim of this Handbook is to bring to life the vitality of Reformation ideas. In these ways, the Handbook stresses that the Protestant Reformations in all their variety, and with their important "radical" wings, must be understood as one of the lasting long-term historical transformations which changed Europe and, subsequently, significant parts of the world.

When I speak of liberal Protestants, I have in mind those Protestants who feel free to depart from classical Protestantism (the Protestantism of the Reformers) in order, as they see it, to keep Christianity in step with the best of secular wisdom—a secular wisdom that often includes attacks on Christianity. Over the past 250 years there have been three great attacks on Christianity: deism, agnosticism, and the sexual revolution. And so, beginning with Unitarianism more than 200 years ago, liberal Protestantism has adjusted to these attacks by dropping more and more of traditional Christian doctrine, until today the more advanced liberal Protestants are only barely distinguishable from atheists.

The meaning of "the modern world" -- The meaning of "Protestantism" -- Protestantism and the modern world : points of contrast -- Protestantism and politico-social institutions -- Protestantism and economic organisation, social developments, science and art -- Protestantism and modern religious feeling.

While in the 16-17th centuries about the two thirds of the Hungarians belonged to the Reformed Church, the presence of the "spirit of capitalism" and the "protestant ethic" is rather questionable. The Calvinists did not played a different or decisive role in the capitalisation process of Hungary at the end of the 19th century. The historical analysis focuses on the puritan doctrines can be foun in the religiosity of Hungarian puritans and Reformed people in the 17th century. The "Hungarian Protestant ethic" differs from Weber's ideal-type in two respects: the Hungarian version is more pietistic, less activist; and it seems to have less practical influence in everyday life because of the weak religiosity. The Hungarian case does not refute Weber's thesis, but it call the attention to two important parts of historical analysis: the reinterpreting, selecting procedure in social context; and the intensity of religiosity.

It is B. A. Gerrish's contention, in his overview of Protestant ideas gathered together over a number of years, that the significance of Protestant ideas cannot be appraised historically if Luther is made the sole point of reference or if the Reformation is treated as something other than a critical moment in a larger historical development to which liberal Protestantism also belongs. Nor, he maintains, can ideas and doctrines be understood in abstraction from the religious experience they express. The Old Protestantism and the New, therefore, redresses the present imbalance in historical studies of Protestantism by raising questions about the intellectual heritage of the Reformers in the modern world. Gerrish's approach is shaped by three dominant interests: Luther's relation to other Reformers, especially Calvin; the relationship between classical and liberal Protestant thought; and the patterns of religious experience behind theological formulas. The originality of the individual chapters, which are written for historians as well as specialists in religious thought, is enhanced by the way in which the book as a whole brings together pivotal thinkers, including Erasmus, Schleiermacher and Barth.