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Zeitschriftenartikel zum Thema "Protestant Lutheran Church"
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Hage, Jan, und Marcel Barnard. „Muziek als missie: Over Willem Mudde en zijn betekenis voor de kerkmuziek“. NTT Journal for Theology and the Study of Religion 66, Nr. 4 (18.11.2012): 283–98. http://dx.doi.org/10.5117/ntt2012.66.283.hage.
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Under the influence of Calvinism, the musical situation in the Protestant churches in the Netherlands was for a long time marked by sobriety, with attention focused on congregational singing. In the 20th century, church music gained importance through a dominant flow of Lutheran influence. Generally, the liturgical movement highlighted the role of music in worship. The Lutheran church musician Willem Mudde successfully called attention to the German church music reform movement. Inspired by the writings of the German theologian Oskar Söhngen, he strived to apply the ideals and practices of this German movement to the Dutch Protestant churches. He succeeded through his zeal and organisational skills, not only in the Lutheran church but also in other Protestant churches. The idealistic character and educational aims of the movement, however, could not offset the growing individualism and the ongoing crisis in the churches.
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Lindberg, Carter. „Historical Scholarship and Ecumenical Dialogue“. Horizons 44, Nr. 2 (07.11.2017): 420–24. http://dx.doi.org/10.1017/hor.2017.120.
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I am honored to participate in this theological roundtable on the five-hundredth anniversary of the Protestant Reformation. I do so as a lay Lutheran church historian. In spite of the editors’ “prompts,” the topic reminds me of that apocryphal final exam question: “Give a history of the universe with a couple of examples.” “What do we think are the possibilities for individual and ecclesial ecumenism between Protestants and Catholics? What are the possibilities for common prayer, shared worship, preaching the gospel, church union, and dialogue with those who are religiously unaffiliated? Why should we commemorate or celebrate this anniversary?” Each “prompt” warrants a few bookshelves of response. The “Protestant Reformation” itself is multivalent. The term “Protestant” derives from the 1529 Diet of Speyer where the evangelical estates responded to the imperial mandate to enforce the Edict of Worms outlawing them. Their response, Protestatio, “testified” or “witnessed to” (pro testari) the evangelical estates’ commitment to the gospel in the face of political coercion (see Acts 5:29). It was not a protest against the Roman Catholic Church and its doctrine. Unfortunately, “Protestant” quickly became a pejorative name and then facilitated an elastic “enemies list.” “Reformation,” traditionally associated with Luther's “Ninety-Five Theses” (1517, hence the five-hundredth anniversary), also encompasses many historical and theological interpretations. Perhaps the Roundtable title reflects the effort in From Conflict to Communion: Lutheran-Catholic Common Commemoration of the Reformation in 2017 (2013) to distinguish Luther's reformational concern from the long historical Reformation (Protestantism), so that this anniversary may be both “celebrated” and self-critically “commemorated.”
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Root, Michael. „Ecumenism in a Time of Transition“. Horizons 44, Nr. 2 (07.11.2017): 409–14. http://dx.doi.org/10.1017/hor.2017.118.
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To assess the present state and future possibilities of personal and ecclesial ecumenism between Protestant and Catholic Christians is a difficult task. On the one hand, the diversity among Protestants is so great few generalities hold for all of them. The challenges involved in Catholic relations with the Church of England are quite different than those involved in relations with the Southern Baptist Convention, and different in yet other ways from those involved in relations with a Pentecostal church in South Africa. In a broad sense, one can think of a spectrum of Protestant churches, some with whom Catholic relations might be close, and then a series of churches at a greater distance from Catholicism with whom relations would be more limited. That picture is only partially true, however. On many social issues, Catholics can work more closely with Evangelicals, with whom there are deep differences over sacraments and ecclesiology, than they can with more socially liberal representatives of, say, the Lutheran or Anglican traditions. In this brief reflection, I will be concerned with the Protestant communities with whom the greatest possibilities of a wide spectrum of closer relations seem to exist, such as the Anglican, Lutheran, and Reformed churches.
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MORTIMER, SARAH. „COUNSELS OF PERFECTION AND REFORMATION POLITICAL THOUGHT“. Historical Journal 62, Nr. 2 (27.09.2018): 311–30. http://dx.doi.org/10.1017/s0018246x18000225.
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AbstractThe debate over counsels of perfection was a crucial aspect of the formation of political and ethical thought in the sixteenth century. It led both Protestants and Catholics to consider the status of law and to consider how far it obliged human beings, rather than simply permitting particular actions. From Luther onwards, Protestants came to see God's standards for human beings in absolute terms, rejecting any suggestion that there were good works which were merely counselled rather than commanded, and therefore not obligatory. This view of ethics underpinned the Protestant theological critique of Catholic doctrines of merit but it also shaped the distinctively Protestant account of natural law. It enabled Luther and his allies to defend magisterial control over the church, and it also formed a crucial element of Protestant resistance theory. By examining the Lutheran position on counsels, expressed in theological and political writings, and comparing it with contemporary Catholic accounts, this article offers a new perspective on Reformation theology and political thought.
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Kroesen, Justin E. A. „Tussen Bugenhagen en Borromaeus: De paradox van de conserverende Reformatie“. NTT Journal for Theology and the Study of Religion 59, Nr. 2 (18.04.2005): 89–105. http://dx.doi.org/10.5117/ntt2005.59.089.kroe.
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The aim of this article is to provide a survey of the vicissitudes of medieval church furnishings in Western Europe. Most furnishings have been conserved in the Protestant countries of northern Europe. The richest are Lutheran churches, followed by Anglican ones. Even in Calvinist churches, here and there medieval pieces may be encountered. The wealth of such furnishings in Protestant churches contrasts with their relative scarcity in Roman Catholic ones, from which most medieval furniture has been replaced over the centuries. This is the contrast between the conservative Lutheran Bugenhagen and the Catholic renewer Borromaeus.
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Brown, Christopher Boyd. „Art and the Artist in the Lutheran Reformation: Johannes Mathesius and Joachimsthal“. Church History 86, Nr. 4 (Dezember 2017): 1081–120. http://dx.doi.org/10.1017/s0009640717002062.
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Luther's student Johann Mathesius, longtime pastor in the Bohemian mining town of Joachimsthal, provides a lens for seeing early modern art and artists through Lutheran eyes, challenging modern interpretations of the dire consequences of the Reformation for the visual arts.1For Mathesius, pre-Reformation art provided not only evidence of old idolatry but also testimony to the preservation of Evangelical faith under the papacy. After the Reformation, Joachimsthal's Lutherans were active in commissioning new works of art to fill the first newly built Protestant church, including an altarpiece from Lucas Cranach's workshop. Mathesius's appreciation of this art includes not only its biblical and doctrinal content but also its aesthetic quality. In an extended sermon on the construction of the Tabernacle in Exodus 31, Mathesius draws on Luther's theology of the special inspiration of the “great men” of world history to develop a Lutheran theology of artistic inspiration, in which artists are endowed by the Holy Spirit with extraordinary skills and special creative gifts, intended to be used in service of the neighbor by adorning the divinely appointed estates of government, church, and household.
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Witte, John. „From Gospel to Law: The Lutheran Reformation and Its Impact on Legal Culture“. Ecclesiastical Law Journal 19, Nr. 3 (31.08.2017): 271–91. http://dx.doi.org/10.1017/s0956618x17000461.
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The Lutheran Reformation transformed not only theology and the Church but also law and the State. Despite his early rebuke of law in favour of the gospel, Martin Luther eventually joined up with various jurists and political leaders to craft ambitious legal reforms of Church, State and society on the strength of his new theology, particularly his new two-kingdoms theory. These legal reforms were defined and defended in hundreds of monographs, pamphlets and sermons published by Lutheran writers from the 1520s onwards. They were refined and routinised in equally large numbers of new Reformation ordinances that brought fundamental changes to theology and law, Church and State, marriage and family, criminal law and procedure, and education and charity. Critics have long treated this legal phase of the Reformation as a corruption of Luther's original message of Christian freedom from the strictures of all human laws and traditions. But Luther ultimately realised that he needed the law to stabilise and enforce the new Protestant teachings. Radical theological reforms had made possible fundamental legal reforms, which, in turn, would make those theological reforms palpable. In the course of the 1530s and thereafter, the Lutheran Reformation became in its essence both a theological and a legal reform movement. It struck new balances between law and gospel, rule and equity, order and faith, and structure and spirit.
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Baku, Eszter, Erzsébet Urbán und Zorán Vukoszávlyev. „Protestant Space-Continuity“. Actas de Arquitectura Religiosa Contemporánea 5 (25.07.2018): 122–31. http://dx.doi.org/10.17979/aarc.2017.5.0.5146.
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Intensive efforts started in the last decades to get to know the Central and Eastern European and the Hungarian church architecture. In this historically depressed period (1920/1945/1989), church buildings were important identity forming potencies in the life of the Protestant communities newly emerged by the rearrangement of country's borders. The modern architectural principles, the structural and liturgical questions gave opportunity for continuous experimentations in the examined period, which resulted a centralizing tendency between the two world wars. Analysing the Protestant space organization, it is verifiable that these centralizing tendencies with identification character did not pull out from the de-emphasizing church architecture in spite of the historical–political events of World War II. The primary importance of the study is the holistic examination of the Protestant church architecture of the 20th century. The study shows the Protestant Church activity of the period through the two most significant denominations —the Calvinist and the Lutheran church architecture—, thereby providing a typological approach.
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Leaver, Robin A. „Brahms's Opus 45 and German Protestant Funeral Music“. Journal of Musicology 19, Nr. 4 (2002): 616–40. http://dx.doi.org/10.1525/jm.2002.19.4.616.
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Brahms's German Requiem stands at the end of a long line of Lutheran funerary music. Luther reworked funeral responsories into a new, totally Biblical form, and later Lutherans collected anthologies of Biblical texts on death and dying. Such sources were used by later composers, including Schüütz and Bach, to compose funeral pieces on Biblical texts together with appropriate chorales. Brahms's opus 45 is similar in that its text is made up of Biblical verses assembled by the composer, and connections may be drawn between chorale usage in this work and the composer's Protestant upbringing in Hamburg on one hand, and in his knowledge of two cantatas by Bach (BWV 21 and 27), on the other. The text and structure of the work accord with general, north German Protestantism, and the famous letter to Reinthaler, which many have taken as a demonstration of Brahms's general humanistic tendencies, shows Brahms to be standing aloof from the theological controversies of his day in favor of a basic understanding of Biblical authors. Part of the problem was that the first performance was scheduled for Good Friday in Bremen cathedral; Reinthaler, the organist, and the cathedral clergy would have preferred passion music of some kind and what Brahms gave them was something different. Brahms surely knew of the distinctive Lutheran observance of "Totensonntag," the commemoration of the dead on the last Sunday in the church year (the Sunday before Advent). There are many similarities between Brahms's Requiem and Friedrich Wilhelm Markull's Das Gedäächtnis der Entschlafen (The Remembrance of those Who Sleep) of ca. 1847. Since Markull's work is subtitled Oratorium füür die Todtenfeier am letzten Sonntage des Kirchenjahres (Oratorio for the Celebration of the Dead on the Last Sunday of the Church Year), it is possible that Brahms had the same occasion in mind when composing his German Requiem.
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Hope, Nicholas. „The View from the Province. A Dilemma for Protestants in Germany, 1648–1918“. Journal of Ecclesiastical History 41, Nr. 4 (Oktober 1990): 606–21. http://dx.doi.org/10.1017/s0022046900075746.
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Uber dem Berg gibst auch Leute. This ultramontane remark made in 1742 by Christoph Matthäus Pfaff, professor of theology and chancellor of Tübingen University between 1720 and 1756, was intended to shake students out of their cosy, provincial and exclusive Lutheran theology. It was time, so Pfaff argued, they opened windows, put aside their arrogant hair-splitting about correct Lutheran doctrine, and looked at the wider Protestant world beyond Württemberg. Knowledge of the sources of the Christian Church, and of the customs and legal shape of Protestantism in Germany as it had developed since the Reformation, provided the only sure defence of the Protestant Church in an age when autocratic behaviour was fashionable with princes, and the temporal authority of Popes Clement xi and Clement XII was still an inescapable fact.
Dissertationen zum Thema "Protestant Lutheran Church"
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Mak, Sai-king. „Church governance /“. [Hong Kong : University of Hong Kong], 1991. http://sunzi.lib.hku.hk/hkuto/record.jsp?B13115753.
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Beech, Diana Jane. „Between defiance and compliance : the Lutheran Landesbischöfe of Hanover, Bavaria and Wûrttemberg in the Third Reich“. Thesis, University of Cambridge, 2011. https://www.repository.cam.ac.uk/handle/1810/240607.
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While much is known about the polarities of the Protestant 'Church Struggle' (Kirchenkampf) in Nazi Germany, comparatively little is understood about the complex and collective dynamic of the Landesbischöfe of the only three 'intact' churches to escape incorporation into the Nazi-dominated Reichskirche. Traditionally, literature on the Kirchenkampf has taken a simplistic 'good-versus-evil' approach to the conflict and, arguably inspired by a moral need to come to terms with the less-than-glorious past of the German Protestant Church, has been unable to locate the Landesbischöfe of the 'intact' churches neatly within the conventional historiographical paradigm. By taking as its subject Landesbischöfe August Marahrens of Hanover, Hans Meiser of Bavaria and Theophil Wurm of Wûrttemberg, this dissertation examines the contribution to the Kirchenkampf of three men, who, to ensure the continued existence of German Protestantism in the Third Reich, were ultimately forced to find ways to respond to National Socialism that lay somewhere between the parameters of defiance and compliance. In order to demonstrate the collective contribution of the Landesbischöfe to maintaining the status of the German Protestant Church amidst heightening Nazi tyranny, this dissertation traces how, with reference to external personal, political and socio-cultural conditions, the bishops moved from a seeming commonality of cause to display increasingly varied responses to the manifestations of both political and ecclesiastical National Socialism. By tracing the development of their moderate but nonetheless disparate positions, this dissertation not only questions the traditional historiographical assumptions that Landesbischöfe Marahrens, Meiser and Wurm failed to resist National Socialism effectively or were, at best, collectively neutral in the conflict, but also seeks to delineate, for the first time, the crucial parts played by each of the Landesbischöfe during three distinct stages of the Kirchenkampf. In devoting each of its three central chapters to a particular phase in the conflict, this dissertation demonstrates how each of the Landesbischöfe in turn steered the 'intact' ensemble through the Third Reich as a modest yet effective force of opposition to Nazi despotism. Seen as a whole, this investigation ultimately demonstrates how, through their respective turns at national Church leadership, Landesbischöfe Marahrens, Meiser and Wurm did not undermine the wider Church resistance effort but, rather, saved the Church from subjugation to Nazism more effectively than would have been possible had they stood alone.
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Charras-Sancho, Joan. „Pratiques liturgiques d'Églises luthériennes et réformées en France : vie liturgique, dynamique communautaire et identité ecclésiale“. Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK015/document.
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La liturgie a longtemps été considérée comme un marqueur identitaire fort des Églises luthériennes et réformées, qui avaient pour tradition de produire leur propre liturgie dont l’usage, normatif, ne variait pas. Les mutations socio-religieuses des dernières décennies, couplées avec les unions d’Églises en cours, ont révélé la grande diversité de liturgies mises en œuvre dans les paroisses d’une même Église. Cette diversité interroge particulièrement trois aspects ecclésiologiques : la vie liturgique, dans ses fondements et ses pratiques, la dynamique communautaire et notamment la place faite à la liturgie dans son déploiement et enfin l’identité ecclésiale, afin de savoir dans quelle mesure la liturgie traduit ou participe d’une identité. Le travail de recherche mené dans le cadre de ce doctorat part de ces trois volets pour dégager des critères liturgiques initiaux et transversaux pour les confronter aux données de terrain afin de mesurer l’écart entre ce qui est important dans la perspective théologique des Églises de la Réforme, ce qui est mis en œuvre dans les paroisses et ce qui est perçu par les paroissiensLiturgy has long been considered as a strong feature of the identity of Lutheran and Reformed Churches. It was their tradition to produce their own liturgy with a standardised and unvarying usage. Over the last few decades, social and religious changes, coupled with on-going unions between Churches have demonstrated the wide diversity of Liturgies used in the parishes of any one Church. In this diversity three ecclesiological aspects come particularly to the fore: liturgical life, in its foundations and practices, community dynamics and especially the place give to liturgy within this and finally ecclesial identity, in order to find out how far liturgy is a an expression of or an active part of identity. The research work carried out as part of this doctorate uses these three subjects to establish initial and transverse liturgical criteria and then compares these with data gathered in the field in order to assess the gap between what is important from a theological point of view for the Churches of the Reform, what is practiced in parishes and what is perceived by parishioners
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Rostek, Johanna. „Be Part of the Solution : Gender Sensitivity in Confirmation Work“. Thesis, Högskolan i Gävle, Religionsvetenskap, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-36603.
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The following research explores female authority's experiences with gender roles in faith and church and the subsequent handling of gender sensitivity in confirmation work. The qualitative study is conducted based on empirical data to answer the research questions. The chosen feminist standpoint theory assists in identifying the sampling consisting of female authorities as participants who are in charge of the confirmation work. The theory examines resources to create a standpoint through feminist experiences as knowledge, creating feminist solidarity and agency. The constructionist thematic analysis identifies and establishes repeating patterns in combination with the participant's answers and the theory. The lived experiences are gathered through online questionnaires and analyzed and interpreted through the lens of the feminist standpoint theory. The qualitative study shows that women make various experiences based on gender roles in faith and church. Majorly challenging is the normalization of male-dominated structures and concepts. Still, the participants form standpoints concerning the significance of gender-sensitive confirmation work. The study's outcome shows that mainstream knowledge can be opposed by creating feminist knowledge, solidarity, and agency. A broad audience is addressed because the result can be generalized into several fields.
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Barbosa, Luciane Muniz Ribeiro. „Igreja, estado e educação em Martinho Lutero: uma análise das origens do direito à educação“. Universidade de São Paulo, 2007. http://www.teses.usp.br/teses/disponiveis/48/48134/tde-11122007-085529/.
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Este trabalho tem como objetivo analisar a relação estabelecida entre Igreja, Estado e a Educação durante o movimento da Reforma Protestante do século XVI, enfatizando as ações de Martinho Lutero. Tendo como cenário e objetivo principal o início de um movimento de reforma religiosa, Lutero também apresenta propostas de mudanças na educação escolar. Em um contexto em que a educação era organizada e mantida somente pela Igreja, ele propõe alterações tanto no que se refere à organização de um sistema educacional (envolvendo temas como currículo, métodos, professores, formas de financiamento, entre outros), quanto aos princípios e fundamentos que deveriam nortear essa educação, defendendo que esta seja para todos - incluindo as meninas, de freqüência obrigatória, que apresente uma utilidade social e seja mantida pelo Estado. Buscou-se apresentar a discussão sobre a origem de uma educação elementar popular contrapondo as ações dos Irmãos da Vida Comum, comunidade de clérigos católicos que promoviam experiências nesse sentido desde o século XIV, com as propostas do reformador. Entretanto, é o caráter estatal que Lutero atribui à educação escolar que o trabalho pretende enfatizar, analisando-se, para isso, a formação do conceito de Estado para Lutero, bem como para sua época, e sua posição estabelecida diante das e com as autoridades seculares. Ainda que muitas das propostas de Lutero só tenham se concretizado após a sua morte e, principalmente, nos séculos que se seguiram, cabe ressaltar a relevância e as contribuições que ele apresentou para que a educação fosse entendida e se constituísse como um dever do Estado e um direito de todos os cidadãos.The objective of this work is to analyze the relationship among the Church, State and the Educational System during the Protestant Reformation in 16th century, focusing actions of Martin Luther. Having as a main objective a religious reform creation, Luther also presented plans for changing the current educational system. The scenario Luther was inserted was based on an educational system ruled and maintained by the Church, and he proposes both system organizational changes (ranging items such as curriculum, methods, teachers, financing plans, among others) and the principles and basement that should conduct this educational system, supporting that it should be every people (including girls), mandatory attending, useful for the society and sustained by the State. He opened a discussion about the origin of a public elementary school, in line with to the deeds of \"Brother-Hoods\", Roman Catholic clerical group that also promoted some practice complying with that since 14th century, using the reformer ideas. However, the State role that Luther attributes to the educational system is the kernel of this work, through analyzes of the Luther formation of the \"State\" concept, considering the period when the analysis was taken as well as the approach the authorities had with the underlying subject. Although many of Luther\'s ideas were applied after his death, and mainly in the centuries to follow, it\'s important to highlight the contributions he brought to make the educational system as a State duty and a right for all the citizens.
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Schindley, Wanda Beatrice Higbee. „Work in the calling in Max Weber's Protestant ethic thesis“. Thesis, University of North Texas, 2000. https://digital.library.unt.edu/ark:/67531/metadc2668/.
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Objectives. Scholars have debated Max Weber's theory of the relationship between religion and capitalism for almost 100 years. Still, the debate is clouded by confusion over Weber's claims about religious doctrine and over the supporting evidence. The purpose of this study is to clarify Max Weber's claims regarding the concept of the calling and the related "anti-mammon" injunction and concept of "good works" and substantiate with historical evidence the religious doctrine Weber describes. Methods. Comparative analysis of early Protestant Lutheran and Calvinist documents from the sixteenth and seventeenth centuries was used to flesh out a history of ideas to determine whether evidence exists to support Weber's claims related to religious doctrine. Results. Historical analyses revealed that the concept of the calling pre-dated Luther in the Bible. Luther's innovation was not in his use of the word beruf but in his application of the concept of the calling to the common people and his teaching of that idea. The idea of sanctified work was key in both Lutheran and Calvinist documents. There was an increased emphasis on work and encouragement to accumulate wealth in Calvinist documents. Conclusion. Weber's etymological evidence surrounding Martin Luther's use of the word beruf in his German translation of the bible is idiosyncratic and not important to the transmission of the concept of the calling. Luther's application of the concept of the calling to the laity and idea of sanctified work, however, is the foundation on which the Protestant ethic rests, as Weber claims. Weber's other claims regarding the concept of work in early Protestantism are also supported here. Weber did not overstate the implications for societal transformation in early Protestant theology.
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Bremer, Kai. „Religionsstreitigkeiten : volkssprachliche Kontroversen zwischen altgläubigen und evangelischen Theologen im 16. Jahrhundert /“. Tübingen : Niemeyer, 2005. http://www.h-net.org/review/hrev-a0e7r7-aa.
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Cooper, Casey Jo. „The dissolution of the monasteries by King Henry VIII and its effect on the econmoy sic], political landscape, and social instability in Tudor England that led to the creation of the poor laws“. Honors in the Major Thesis, University of Central Florida, 2011. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/364.
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Before the reformation and the schism of the Catholic Church, it had always been the duty of the Church and not of the state, to undertake the seven corporal works of mercy; feed the hungry, give drink to the thirsty, welcome the stranger, clothe the naked, visit the sick, visit the prisoner, and bury the dead.¹ By dissolving these institutions, Henry had unwittingly created what would become a social disaster of biblical proportions. In essence, this act was rendering thousands of the poor and elderly without a home or shelter, it denied the country of much of the medical aid that has been offered by the church, it denied future generations of thousands of volumes of books and scriptures from the monastic libraries, as well as denied many an education who would have otherwise never received one without the help of the Church. The ultimate goal of my thesis is to prove my hypothesis that the dissolution of the monasteries by King Henry VIII was not merely a contributory factor in the need for the creation of poor laws, but the deciding factor (in a myriad of societal issues) for their creation. Footnote 1: Matthew 25 vv. 32-46.B.A.
Bachelors
Sciences
Political Science
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TSOU，CHING-WEI und 鄒慶惟. „The Visual Identification of Christ Protestant Church A case study of “Christian Taiwan Lutheran Logos Church”“. Thesis, 2019. http://ndltd.ncl.edu.tw/handle/quvdch.
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碩士亞洲大學
視覺傳達設計學系
107
With the development of christian tentacles, in recent years the Taiwan Christian Church has gradually introduced a visual recognition system in the hope of breaking the stereotype of non-believers about the church. To examine the Christian Church with enterprise identification system, it is true that the Church has developed completein in the recognition of ideas and activities, such as the need for more church stable development of pastoral courses, festival celebrations, etc., but most lack of visual recognition, if the Church can import visual recognition, will enable the Church to enhance the identity of friends, image as a whole, There is a clear image of non-believers for visually friendly communication purposes. This creation explores the metaphors in the Bible, because there are many simulations of the symbols of God in the biblical stylistic structure, the metaphors used in the evangelization of the New Testament Jesus, and the color meaning of the Christian Church calendar, and so on, the recent summary is summarized as a reference design basis. Designs are being conducted using interviews and question vouchers. To the Christian Taichung True Road Hall as the import target, visual identification design. For the church herders and congregations to add a systematic overall image, the shepherd sits back to the church mission vision. But at present, the church's current status of personnel is mostly not a designer, making it difficult to follow up after the visual recognition design is completed. However, in terms of the overall image improvement, the introduction of visual recognition design, for church friends is a sense of strategy. Keywords ：Visual Identification 、Christ Protestant Church
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Krynský, Lukáš. „Eklesiologie Roberta Jensona“. Master's thesis, 2015. http://www.nusl.cz/ntk/nusl-334377.
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The aim of this thesis is to provide an appropriate evaluation of ecclesiological concept in thinking of Robert Jenson through reading, interpretation and assessment of the text of the book: JENSON, W. Robert. Systematic Theology: The Works of God. Vol. 2., sub-chapter "The Church's Founding", pages 167-188. The focus of his concept is based on presenting multi-dimensional structure of the Church in time-place settings as an intrinsic expression for her catholicity. Term "totus Christus" is an expression for the actual relation of the Head and the Body. Subsequently, author elaborates concept of relation of the Church towards the Church's foundational and within- opened-time-of-delayed-parusia inducing and sustaining realities. In the second part, author elaborates a concept of role of the Spirit as the relational vivifying force of the Christ and the Church; possibility of lack of the Spirit; and indivisible clasp of the Christology, the Pneumatology and the Ecclesiology. Author also deals with concept of the Church as the eschatological detour, which is embedded within a broader framework of the split eschatology (in American theology called "the telescopic eschatology"). The second part of this thesis is based on an idea of the church is a polity of God. Thematically, it is grasped under...
Bücher zum Thema "Protestant Lutheran Church"
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Graff, Paul. Geschichte der Auflösung der alten gottesdienstlichen Formen in der Evangelischen Kirche Deutschlands. Waltrop: Hartmut Spenner, 1994.
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Veinbergs, Aleksandrs. Kristus vēsts Latvijai: Īsrunas par ticību un neticību. [U.S.]: AKA Publishers International, 1985.
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It began in Madras: The eighteenth-century Lutheran-Anglican ecumenical ventures in mission and Benjamin Schultze. Delhi: ISPCK, 2010.
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Hamberg, Per Gustaf. Temples for Protestants: Studies in the architectural milieu of the Early Reformed church and the Lutheran church. Gothenburg: Acta Universitatis Gothoburgensis, 2002.
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Kemung, Numuc Zirajukic. Nareng-Gareng: A principle for mission in the Evangelical Lutheran Church of Papua New Guinea. Erlangen: Erlanger Verlag für Mission und Ökumene, 1998.
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6
Hope, Nicholas. German and Scandinavian Protestantism, 1700-1918. Oxford: Clarendon Press, 1995.
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Georg Merz: Pastoraltheologe zwischen den Zeiten : Leben und Werk in Weimarer Republik und Kirchenkampf als theologischer Beitrag zur Praxis der Kirche. Gütersloh: Gütersloher Verlagshaus, 1997.
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Brown County, Ohio, German church records: Evangelical Reform Church, Higginsport, Ohio (1869-1895), Lutheran Protestant Church, Ripley, Ohio (1863-1883). Woodbridge, VA (12217 Oakwood Drive, Woodbridge 22192: B.C. Nishimoto, 1992.
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Adam and Eve in the Protestant Reformation. Cambridge: Cambridge University Press, 2010.
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Brakelmann, Günter. Evangelische Kirche und Judenverfolgung: Drei Einblicke. Waltrop: Spenner, 2001.
Den vollen Inhalt der Quelle findenBuchteile zum Thema "Protestant Lutheran Church"
1
Theissen, Gerd. „Open Temple and Dialogical Church: How to Fulfill the Reform of Paul and the Protestant Reformation? A Keynote Address“. In Ecumenical Perspectives Five Hundred Years After Luther’s Reformation, 11–28. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-68360-3_2.
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2
Botvar, Pål Ketil. „CHAPTER 4 When the Wind is the Answer: The Use of Bob Dylan Songs in Worship Services in Protestant Churches“. In A God of Time and Space, 119–40. Cappelen Damm Akademisk/NOASP, 2019. http://dx.doi.org/10.23865/noasp.74.ch4.
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The songs of Bob Dylan are often used in the worship services of Protestant, and especially Lutheran, churches in Scandinavia. Since the mid-1990s more than 100 so-called Dylan masses have been celebrated in Norway alone. This can be explained partly by the fact that Dylan has been recognized as a major artist in all sections of society, and partly by the fact that the national Lutheran churches have accepted popular music as a natural part of their worship. In this article, I look more closely at the reasons behind the use of Bob Dylan’s music in worship in Scandinavia and examine the discussion around this that has been going on within church communities. My empirical basis consists of interviews with ten ministers and church musicians. The material shows that different types of argumentation are used with regard to the use of Dylan’s music in the church, and that this is related to the respondent’s approach to popular culture in general and the way in which they regard the worship service.
3
Bauer, Stefan. „Epilogue“. In The Invention of Papal History, 207–12. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198807001.003.0006.
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The Epilogue provides thoughts on the development of ecclesiastical historiography after c.1580. Catholics published relatively few works on church history during this period; this was largely because Catholic universities neglected the teaching of church history. After the Magdeburg Centuriators had created a new Protestant church history, historical criticism in the Lutheran camp remained subdued in the shadow of their great achievement. In the Catholic Church, the censorship of historical authors remained a widespread practice. Also, papal biographies were rarely printed as individual publications directly after a pope’s death. The official Catholic answers to the Magdeburg Centuries are well known. In the field of doctrine, these were provided by Robert Bellarmine, while Cesare Baronio provided the Catholic answer on the historical side. To sum up, both Catholics and Protestants had many reasons to appeal to and invoke history. Polemicists naturally preferred the solutions which were closest to their own interests; and, depending on these interests, they accepted or rejected the results of humanist scholarship. Panvinio trod a fine line, exploring the limits of what could be said and written—but at times overstepping this line grossly.
4
Jones, Arun W. „Protestants and Anglicans“. In Christianity in South and Central Asia, 248–60. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0023.
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Asian churches created numerous and vigorous Christian communities that by the seventh century were spread from Iran to China, India and Sri Lanka. Over the centuries, Roman Catholic Church, various Orthodox churches from both the Western and Eastern/Southern branches of Christianity, Protestant churches, and most recently Pentecostal and Independent churches have established churches in South and Central Asia. In Central Asia, the smattering of Protestants today mostly belong to various minority ethnic groups such as the German Lutherans and Korean Baptists, Methodists and Presbyterians. However, converts from other groups are joining Protestant churches. In none of the countries is Christianity the religion of the majority of the population; and among Christians in each country, confessional Protestants and Anglicans consist of a minority of believers. This leaves them socially and politically vulnerable to the majority population and to governments. Confessional Protestant and Anglican churches can be of foreign populations, identified with a particular region (e.g Tamil Nadu Lutherans), or spread across the nation (national churches such as the Methodist Church in India). Confessional Protestant and Anglican churches provide South and Central Asia add richness and complexity of Christian life and diversity to the church universal.
5
Varwig, Bettina. „Music in the Margin of Indifference“. In Theology, Music, and Modernity, 129–46. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198846550.003.0007.
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This chapter considers the role of a specific Lutheran idea of freedom in the emancipation of sacred music from liturgy during the early modern period. It proposes that the Lutheran appropriation of the classical notion of ‘adiaphora’, as a stance of indifference towards practices and objects not essential for salvation, opened up a quasi-autonomous space for musical elaboration, within which music could gradually acquire its modern status as a self-sufficient artistic practice. The eighteenth-century tradition of Passion performances in Protestant Germany offers a rich test case for this process of ecclesiastical divestment, in particular J.S. Bach’s St. Matthew Passion of 1727, which made claims for music that clearly outstripped its functional remit, and Carl Heinrich Graun’s immensely popular setting of Karl Wilhelm Ramler’s Der Tod Jesu of 1755, which consolidated the genre’s move from the liturgy to the concert hall. Yet this migration outside the church walls by no means provides straightforward confirmation of a standard secularization narrative of Western modernity. Rather, in absorbing and retaining crucial aspects of sacrality, these musical repertories and practices reveal the rootedness of the modern aesthetic sphere in that Lutheran margin of indifference.
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Wuthnow, Robert. „The Religious Right“. In Red State Religion. Princeton University Press, 2011. http://dx.doi.org/10.23943/princeton/9780691150550.003.0008.
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This chapter examines the emergence of the Religious Right in Kansas. On May 31, 2009, Dr. George Tiller was murdered at the Reformation Lutheran Church in suburban Wichita. As one of the region's few providers of legal late-term abortions, Tiller had earned the ire of antiabortion activists. No issue brought churches as directly into the political arena during the late 1980s and 1990s as abortion. The Religious Right in Kansas gained national attention because of its role in encouraging the Kansas State Board of Education to approve science standards that downplayed the teaching of evolution. The decision raised questions such as: why Kansas was such a hotbed of religious conservatism; or why it mattered that independent evangelical Protestant churches were now on the same side of many issues as conservative Roman Catholics. The chapter explores the implications of the debate over evolution for Kansas religion and politics.
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Robertson, Ritchie. „6. Religion“. In Goethe: A Very Short Introduction, 101–18. Oxford University Press, 2016. http://dx.doi.org/10.1093/actrade/9780199689255.003.0006.
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Goethe was brought up in Frankfurt, a Protestant city where the Lutheran Church held sway, but was also introduced to key Enlightenment texts through his father’s extensive library. ‘Religion’ explains that an early Pietist phase strengthened the value that Goethe placed on tolerance in religious matters. Goethe’s standpoint was what the 18th century called ‘natural religion’. Goethe’s allegiance to the Enlightenment is seen in his work, including the poem ‘Prometheus’ (1774) and the neoclassical drama Iphigenie in Tauris (1786–7). Goethe seems to anticipate Nietzsche in viewing human life as ‘beyond good and evil’. What mattered to Goethe was individuality, which brings him close to the greatest contemporary philosopher, Immanuel Kant.
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Zrinščak, Siniša. „Religion, welfare and gender: the post-communist experience“. In Religion and Welfare in Europe. Policy Press, 2017. http://dx.doi.org/10.1332/policypress/9781447318972.003.0007.
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This chapter looks at the complex situation in post-communist Europe, where the transition from a command economy to a neoliberal system has created new forms of exclusion, with rudimentary or conservative welfare regimes that have great difficulty in providing social coverage for every citizen. Post-communist countries have different degrees of familism and different degrees of civil society activism. Both Croatia and Poland—with their dominant Catholic churches and welfare charities—are somewhat similar to Italy, while Romania—with its dominant Orthodox Church—shares some similarities with Greece, but with a weaker social and religious organisation. In Latvia, there are Lutheran, Catholic and Orthodox churches that are related to different ethnic and language groups. In all post-communist cases, religious minorities are more or less welcomed, but their welfare activities are mostly directed towards their own members. This is exemplified by the neo-Protestant minorities in Poland and Romania that have developed extensive social assistance networks.
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„Lutheran Churches and Luther’s Anti-Semitism“. In Jews and Protestants, 229–40. De Gruyter, 2020. http://dx.doi.org/10.1515/9783110664713-014.
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Scheer, Monique. „Safeguarding Interiority“. In Enthusiasm, 63–104. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198863595.003.0003.
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Following Chapter 1’s exploration of knowledge about emotions, Chapters 2, 3, and 4 examine how this plays out in practice. Chapter 2 looks at reactions to religious enthusiasm in nineteenth-century Germany to understand the demand for an interiorizing emotional practice. Starting with an examination of how the term Schwärmerei early in this period is redefined to create a kind of “proper,” inward religious experience, the chapter then focuses on the debates around how that interiority is to be accomplished. The emotional practices of evangelical revivals, the so-called “Protestant sects” and new forms of Methodism making their way across the Atlantic engender fascinated repulsion among liberal Protestant and scientific observers, but the focus in this chapter is on the deep and rather complex concern about them in the clerical press. German Lutheran pastors, unlike their more secular contemporaries, seek to maintain the possibility that the Holy Spirit can enter the heart, but view the exaltations of the “sects” as too exterior and superficial, and thus potentially dangerous. Harking back to older discourses, they fear such practices of enthusiasm can endanger the very institution of the Church.